“ὁ δίκαιος ἀταρακτότατος, ὁ δʼ ἄδικος πλείστης ταραχῆς γήμων.”
Epicurus. Principal Doctrines. 341 – 270 B.C.
Also entitled “Sovereign Maxims”
Translation by Peter Saint-Andre (2008)
SEE (English): http://classics.mit.edu/Epicurus/princdoc.html
SEE (English & Greek): http://www.monadnock.net/epicurus/principal-doctrines.html#n0
SEE (English & Greek): http://lexundria.com/go?q=Epic.+KD+17&v=cf
WEB PRESENCE: http://www.epicurus.net/
WEB PRESENCE: http://plato.stanford.edu/entries/epicurus/
WEB PRESENCE: https://en.wikipedia.org/wiki/Epicurus
The just person enjoys. the greatest peace of mind, while the unjust is full of the utmost disquietude.
The just man is most free from disturbance, while the unjust is full of the utmost disturbance.
“ἡ δ᾽ ἀτυχία δηλοῖ τοὺς μὴ ὄντως ὄντας φίλους, ἀλλὰ διὰ τὸ χρήσιμον τυχόντας”
Aristotle. Eudemian Ethics. 4th century B.C. VII.1238a.20
SEE (English): http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0050%3Abook%3D7%3Asection%3D1238a
SEE (Greek): http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0049%3Abook%3D7%3Asection%3D1238a
“…time shows a friend, and also misfortunes more than good fortune.”
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NOTE: “These things, therefore, show the correctness of the saying that friendship is a thing to be relied on, just as happiness is a thing that is self-sufficing. And it has been rightly said: ‘Nature is permanent, but wealth is not—’ although it would be much finer to say ‘Friendship’ than ‘Nature.’ And it is proverbial that time shows a friend, and also misfortunes more than good fortune. For then the truth of the saying ‘friends’ possessions are common property’ is clear for only friends, instead of the natural goods and natural evils on which good and bad fortune turn, choose a human being rather than the presence of the former and the absence of the latter; and misfortune shows those who are not friends really but only because of some casual utility. And both are shown by time; for even the useful friend is not shown quickly, but rather the pleasant one—except that one who is absolutely pleasant is also not quick to show himself. For men are like wines and foods; the sweetness of those is quickly evident, but when lasting longer it is unpleasant and not sweet, and similarly in the case of men. For absolute pleasantness is a thing to be defined by the End it effects and the time it lasts. And even the multitude would agree, not in consequence of results only, but in the same way as in the case of a drink they call it sweeter—for a drink fails to be pleasant not because of its result, but because its pleasantness is not continuous, although at first it quite takes one in.”