Plain
Seneca — The Senator

Here's a problem: both good and bad people enjoy pleasure. Bad people take just as much delight in their shameful acts as good people do in noble ones. This is why ancient philosophers told us to live the highest life, not the most pleasant one. Pleasure should follow a good mind, not lead it. We should let nature be our guide and use reason to watch and learn from her. To live happily means to live according to nature. Let me explain what this means.

On the Happy Life, Section 8 25 of 101
Doing The Right Thing What Matters Most
Seneca — The Senator Original

What answer are we to make to the reflexion that pleasure belongs to good and bad men alike, and that bad men take as much delight in their shame as good men in noble things? This was why the ancients bade us lead the highest, not the most pleasant life, in order that pleasure might not be the guide but the companion of a right-thinking and honourable mind; for it is Nature whom we ought to make our guide: let our reason watch her, and be advised by her. To live happily, then, is the same thing as to live according to Nature: what this may be, I will explain.

On the Happy Life, Section 8 25 of 101
Seneca — The Senator

The highest good lasts forever. It never ends and never leaves you sick of it or full of regret. A clear-thinking mind never changes its nature or turns against itself. The best things in life never change. But pleasure dies the moment it delights us most. It has no room to grow, so it quickly becomes tiresome and boring. It fades as soon as its first rush is over. We can't rely on anything that keeps changing by nature. So there can't be anything solid or real in something that comes and goes so fast. Pleasure destroys itself by its very existence — it reaches a point where it stops being pleasure. Even when it's just starting, it's already looking toward its own end.

On the Happy Life, Section 7 24 of 101
What Matters Most Human Nature
Seneca — The Senator Original

The highest good is immortal: it knows no ending, and does not admit of either satiety or regret: for a right-thinking mind never alters or becomes hateful to itself, nor do the best things ever undergo any change: but pleasure dies at the very moment when it charms us most: it has no great scope, and therefore it soon cloys and wearies us, and fades away as soon as its first impulse is over: indeed, we cannot depend upon anything whose nature is to change. Consequently it is not even possible that there should be any solid substance in that which comes and goes so swiftly, and which perishes by the very exercise of its own functions, for it arrives at a point at which it ceases to be, and even while it is beginning always keeps its end in view.

On the Happy Life, Section 7 24 of 101
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Ancient philosophy, in plain English.

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