Plain
Seneca — The Senator

But someone who is still working toward virtue faces a different situation. Even if they have made great progress, they still need some help from fortune. They are still wrestling with ordinary human problems. They are still trying to untie the knot that binds them to mortal concerns. What's the difference between people at this stage and those who have reached perfect virtue? Some are tied more tightly by these bonds than others. Some have even made their chains heavier by choice. But the person who has made real progress toward wisdom and lifted themselves up carries a looser chain. They are not yet free, but they are almost free.

On the Happy Life, Section 16 54 of 101
Knowing Yourself Freedom & Control
Seneca — The Senator Original

He, however, who is only on the road to virtue, although he may have made great progress along it, nevertheless needs some favour from fortune while he is still struggling among mere human interests, while he is untying that knot, and all the bonds which bind him to mortality. What, then, is the difference between them? it is that some are tied more or less tightly by these bonds, and some have even tied themselves with them as well; whereas he who has made progress towards the upper regions and raised himself upwards drags a looser chain, and though not yet free, is yet as good as free.

On the Happy Life, Section 16 54 of 101
Seneca — The Senator

"What! Does virtue alone make you happy?" Of course it does. Perfect, godlike virtue doesn't just make you happy — it gives you more than enough. When you reach the point where you don't want anything, what could you possibly be missing? If everything you need is already inside you, why would you need anything from the outside world?

On the Happy Life, Section 16 53 of 101
Knowing Yourself Freedom & Control
Seneca — The Senator Original

"What! does virtue alone suffice to make you happy?" why, of course, consummate and god-like virtue such as this not only suffices, but more than suffices: for when a man is placed beyond the reach of any desire, what can he possibly lack? if all that he needs is concentred in himself, how can he require anything from without?

On the Happy Life, Section 16 53 of 101
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Ancient philosophy, in plain English.

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