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Sport and merriment are not Post Date: Mon, 25 Aug 2008 11:04:06 +0000 From these par ticulars we learn that all our appetites ought to be awake so that we do nothing in a rash, random, thoughtless, and inconsiderate manner. For nature has not formed us to sport and merriment, but rather to seriousness and studies that are important and sub lime. Sport and merriment are not always disallowable; but we are to use them as we do sleep and other kinds of repose, when we have despatched our weighty and important affairs. Autor of the post: Undefined The manner of joking Post Date: Mon, 25 Aug 2008 10:51:52 +0000 Nay, our very man ner of joking should be neither wanton nor indecent, but genteel and good-humored. For as we indulge boys not in an unlimited licence of sport, but only in that which is not inconsistent with virtuous conduct, so in our very jokes there should appear some gleam of a virtuous nature. The manner of joking is reduceable under two denomina tions; one that is ill-bred, insolent, profligate, and obscene; another that is elegant, polite, witty, and good-humored. Autor of the post: Undefined The distinction, therefore, between Post Date: Mon, 25 Aug 2008 10:34:11 +0000 We have abundance of this last, not only in our Plautus, and the authors of the old Greek comedy, but in the writings of the Socratic phi losophers. Many collections have likewise been made of various writers, of humorous sayings, such as that made by Cato, and called his Apopthegms. The distinction, therefore, between a genteel and an ill-mannered joke is a very ready one. Autor of the post: Undefined Our Campus Martius Post Date: Mon, 25 Aug 2008 10:23:02 +0000 The former, if seasonably made, and when the attention is relaxed, is worthy of a virtuous man; the other, if it exhibit immorality in its subject or obscenity in the expression, is unworthy even of a man. There is likewise a certain limit to be observed, even in our amusements, that we do not give up everything to amusement and that, after being elevated by pleasure, we do not sink into some immorality. Our Campus Martius, and the sport of hunting, supply creditable examples of amusement. Autor of the post: Undefined Theophilus Post Date: Mon, 25 Aug 2008 10:09:46 +0000 Philalethes. So long as man has the power to think or to refrain from thinking, to move or not to move accord ing to the preference or choice of his own mind, so long he is free. Theophilus. Autor of the post: Undefined As regards that of right Post Date: Mon, 25 Aug 2008 9:53:10 +0000 The term freedom is very ambiguous. There is freedom of right and of fact. As regards that of right a slave is not at all free, a subject is not wholly free, but a poor man is as free as a rich man. Autor of the post: Undefined Generally he who Post Date: Mon, 25 Aug 2008 9:42:33 +0000 Freedom of fact consists either in the power to will as one ought, or in the power to do what one wills. It is of the freedom to do of which you speak, and it has its degrees and varieties. Generally he who has the most means is the freest to do what he wills: but in particular freedom is understood of the use of things which are ordinarily in our power, and above all, of the free use of our body. Autor of the post: Undefined The first is when it Post Date: Mon, 25 Aug 2008 9:24:21 +0000 Thus the prison and the diseases which pre vent us from giving to our body and our limbs the motion we wish and which we can ordinarily give them detract from our freedom: thus a prisoner is not at all free, and a paralytic has no free use of his limbs. Freedom of will is furthermore understood in two dif ferent senses. The first is when it is opposed to the imperfection or the slavery of the spirit, which is a coaction or constraint, but internal like that arising from the passions. Autor of the post: Undefined Thus God alone is perfectly Post Date: Mon, 25 Aug 2008 9:07:03 +0000 The other sense has place when freedom is opposed to necessity. In the first sense the Stoics said that the wise man alone is free; and in fact the spirit is not at all free when it is filled with a great passion, for one cannot then will as he should, that is to say, with the deliberation which is requisite. Thus God alone is perfectly free, and created spirits are so, only to the extent that they are superior to their passions. Autor of the post: Undefined This is what is called Post Date: Mon, 25 Aug 2008 8:51:09 +0000 And this freedom concerns properly our understanding. But the freedom of spirit, opposed to necessity, concerns the naked will, and in so far as it is distinguished from the understanding. This is what is called free-will (franc arbitre] and it consists in this, that we will that the strongest reasons or impressions which the understanding presents to the will do not prevent the act of the will from being contingent, and do not give it an absolute, and, so to speak, metaphysical necessity. 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