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Other "part", or the party, social virtue should consider charity which can also be defined as kindness or generosity. Passing to a reasoning on charity, Cicero notes first of all that there is nothing more corresponding to a human nature. But use of this virtue in practice demands a certain care: charity (or generosity) should not harm to in relation to whom it is shown, to go at the expense of other people; it should not exceed means of the philanthropist and has to be distributed according to the dignity of in relation to whom it is shown. All this once again reminds that human life occurs in society, and "as we live not among perfect and without exception of wise people, and among such for which it is quite enough if they are virtue display, it is also necessary to understand that it is impossible to neglect completely any person in whom small signs of such virtue can be shown at least".

According to the Greek philosophical doctrines of Old Stoi only moral and fine and the actions corresponding to it are the benefit, only defect and the actions corresponding to it - there is the only evil, nevertheless the rest that lies between them - indifferently. The benefit and defect are such that they cannot be possessed partly but only either quite or at all not to possess, i.e. it is possible to be only virtuous or only vicious.

Critics especially note definition of a being of justice which Mark Tully Cicero gives. "The first requirement of justice in to do harm if only you were not called on it injustice; then in using public property as public, and private - as the". Here Cicero also formulates the relation to a property problem.

Cicero puts between idely the "blessed" and "vicious" person puts the person "aspiring", and between good actions and defects - an appropriate act, "due", so-called "average actions".