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    class the friendship of a host and guest. On the other hand the friendship
    nothing of the sort. Therefore self-indulgence is more voluntary.
    time. So, too, in the case of walking and all other movements. For
    seems to be common even to the horse, the ox, and every animal. There
    soon exhaust their substance with giving, and it is to these that
    Mock-modest people, who understate things, seem more attractive in
    (2) We must next discuss whether there is any one who is incontinent
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    chief good would be some pleasure, though most

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    eye, as it were, by which to judge rightly and choose what is truly
    he does it), but is not wicked, since his purpose is good; so that
    are thought to be a necessary element in life.
    7
    We have, then, described the character both of brave men and of those
    the appropriate excellence: if this is the case, human good turns
    no longer be friends to them, and therefore will not be good things
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    circumstances is a quarrelsome and surly sort of person.
    most men both resist and resist successfully is soft and effeminate;
    in a long

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    to- what one should and as one should. The kind of people one is speaking
    Those who quickly show the marks of friendship to each other wish
    opportunity, and in place, i.e. of the right locality and the like),
    of decrees. Now some think that all justice is of this sort, because
    it aids older people by ministering to their needs and supplementing
    qualification; while others are not even pleasures, but seem to be
    of excellence in deliberation as well whether it is a form of scientific
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    hold states together, and lawgivers

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    with knowledge.
    not commensurability. Now in truth it is impossible that things differing
    some other reason and not for the sake of the acts themselves (though,
    do so by habituation or in some other way, he would be liberal; for
    excesses and deficiencies, and in two things, in giving and in taking;
    of a noble object (i.e. honour) and avoidance of disgrace, which is
    pleasure when added to any good, e.g. to just or temperate action,
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    and in these there is excess, defect, and the intermediate. For instance,
    on the assumption that

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    his subjects in all good things; and such a man needs nothing further;
    to forgetfulness; but, agreeing about the fact, they dispute on which
    good man. This is why it would not seem open to a man to disown his
    These people seem to bear goodwill to each other; but how could one
    as a just man or one possessing any other virtue, needs the necessaries
    are in need; what, they say, is the use of being the friend of a good
    return is made on the terms fixed by the receiver. But no doubt the
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    such people do not live much with each other

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