The lives of truest heroism are those in which there are no great deeds to look back upon. It is the little things well done that go to make up a truly successful and good life.
We all want the Greek people to prosper, to be able to provide a good life for their families and their children. That would be good for Greece, that would be good for the European Union, good for the United States, and ultimately, good for the world.
Take the case of just actions; just punishments and chastisements do indeed spring from a good principle, but they are good only because we cannot do without them - it would be better that neither individuals nor states should need anything of the sort - but actions which aim at honor and advantage are absolutely the best. The conditional action is only the choice of a lesser evil; whereas these are the foundation and creation of good. A good man may make the best even of poverty and disease, and the other ills of life.
Rules of living Don't worry, eat three square meals a day,say your prayers, be courteous to your creditors, keep your digestion good,steer clear of biliousness,exercise, go slow and go easy. May be there are other things that your special case requires to make you happy, but my friend, these, i reckon, will give you a good life.
The market system rewards me outlandishly for what I do, but that doesn't mean I'm any more deserving of a good life than a teacher or a doctor or someone who fights in Afghanistan.
I've had people explain to me what one of my poems meant, and I've been surprised that it means that to them. If a person can use a poem of mine to interpret her life or his life, good. I can't control that. Nor would I want to.
Now property is part of a household, and the acquisition of property part of household-management; for neither life itself nor the good life is possible without a certain minimum supply of the necessities.
What is reprehensible is that while leading good lives themselves and abhorring those of wicked men, some, fearing to offend, shut their eyes to evil deeds instead of condemning them and pointing out their malice.
It is this idea 'decency' should be attached to wealth -and 'indecency'' to poverty - that forms the core of one strand of skeptical complaint against the modern status-ideal. Why should failure to make money be taken as a sign of an unconditionally flawed human being rather than of a fiasco in one particular area if the far larger, more multifaceted, project of leading a good life? Why should both wealth and poverty be read as the predominant guides to an individual's morals ?
The good lawgiver should inquire how states and races of men and communities may participate in a good life, and in the happiness which is attainable by them.