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By Seneca

Aussi n'est-il plus besoin à présent de recourir à des remèdes trop durs - ils sont désormais derrière nous : tu n'as plus à lutter contre toi-même, à te mettre en colère contre toi-même, à te montrer sévère envers toi-même. Ce qui importe désormais, l'étape finale, c'est d'avoir confiance en toi et d'être convaincu que tu suis le bon chemin, sans te laisser dérouter par les strains de ceux - et ils sont nombreux - qui se sont fourvoyés de tous côtés. Nous allons donc chercher remark l'âme peut avancer d'une attract toujours égale et aisée, se sourire à elle-même, observer avec bonheur ses propres réalisations; remark, sans interrompre los angeles joie qu'elle en tire, elle peut rester clans cet état de calme et ne connaître ni hauts ni bas : ce sera los angeles tranquillité. Cherchons une règle générale permettant d'atteindre cet état : de ce remède universel, tu prendras l. a. half que tu veux.

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Example text

The very concept of ‘fact’ ensures that it cannot be insulated from its surrounding environment – just as I could probably not have really experienced that house search if I had not connected it in my mind with the political events of the winter and spring of 1933. If all that had happened was that two relatively harmless officials belonging to the old police force had turned up on my doorstep, and if I had had no knowledge of the complete change in the political system, my experience would have been quite different from what it was.

5 The only difference is that when I make such sociological points they only appear to be formal in nature. The social structures I am referring to are indeed phenomena with formal characteristics, but if one were to look a little deeper, certain social realities would come into view, such as the fact that ideas are being controlled by the socially dominant groups in power at any given time. Formal sociology and, by the same token, the formal structure of history are legitimate because they seem to operate with formal categories that remain constant and are continually encountered regardless of their social content.

In Hegel’s philosophy, thanks to a powerful theory, however open to question it may have been in certain respects, spirit embraces the entire realm of the historical, political and economic life of mankind. 10 Hegel would have vehemently repudiated the idea of spirit as a free-floating thing distinct from its opposite, the material life of mankind. 12 The important point here is that you should not think of the spirit of which I am speaking as something absolutely autonomous. It is true that the spirit has made itself independent and it is equally true that, through its potent instruments, logic and mathematics, it has freed itself from the conditions that brought it forth.

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