Fixed typos, added strings for of peace of mind.

app/build.gradle

@@ -8,8 +8,8 @@ android {
         applicationId "app.reading.stoic.stoicreading"
         minSdkVersion 15
         targetSdkVersion 28
-        versionCode 43
-        versionName "1.2.1"
+        versionCode 44
+        versionName "1.2.2"
 
         testInstrumentationRunner "android.support.test.runner.AndroidJUnitRunner"
     }

app/src/main/res/values/strings.xml

@@ -6398,7 +6398,7 @@ Behold how tragedy arises, when everyday events befall fools!
 
 \"When, then, shall I see Athens once more and the Acropolis?\" Poor man, are you not satisfied with what you are seeing every day? Have you anything finer or greater to look at than the sun, the moon, the stars, the whole earth, the sea? And if you really understand Him that governs the universe, and bear Him about within you, do you yet yearn for bits of stone and a pretty rock? When, therefore, you are about to leave the sun and the moon, what will you do? Will you sit and cry as little children cry? What was it you did at school? What was it you heard and learned? Why did you record yourself as a philosopher when you might have recorded the truth in these words: \"I studied a few introductions, and did some reading in Chrysippus, but I did not even get past the door of a philosopher? 35. Since what part have I in that business in which Socrates, who died so nobly, and so nobly lived, had a part? Or in that in which Diogenes had a part?\" Can you imagine one of these men crying or fretting because he is not going to see such-and-such a man, or such-and-such a woman, or to live in Athens or in Corinth, but, if it so happen, in Susa or in Ecbatana? What, does he who is at liberty to leave the banquet when he will, and to play the game no longer, keep on annoying himself by staying? Does he not stay, like children, only as long as he is entertained? Such a man would be likely, forsooth, to endure going into exile for life or the exile of death, if this were his sentence.
 
-Are you not willing, at this late date, like children, to be weaned and to partake of more solid food, and not to cry for mammies and nurses—old wives' lamentations? 40. \"But if I leave, I shall cause those women sorrow?\" You cause them sorrow? Not at all, but it will be the same thing that causes sorrow to you yourself—bad judgement. What, then, can you do? Get rid of that judgement, and, if they do well, they will themselves get rid of their judgement; otherwise, they will come to grief and have only themselves to thank for it. Man, do something desperate, as the expression goes, now if never before, to achieve peace, freedom, and mindedness. Lift up your neck at last like a man escaped from bondage, be bold to look towards God and say, \"Use me henceforward for whatever You will; I am of one mind with You; I am Yours; I crave exemption from nothing that seems good in Your sight; where You will, lead me; in what raiment You will, clothe me. Wouldst You have me to hold office, or remain in private life; to remain here or go into exile; to be poor or be rich? I will defend all these Your acts before men; I will show what the true nature of each thing is. \"Nay, you will not; sit rather in the house as girls do and wait for your mammy until she feeds you! If Heracles had sat about at home, what would he have amounted to? He would have been Eurystheus and no Heracles. Come, how many acquaintances and friends did he have with him as he went up and down through the whole world? Nay, he had no dearer friend than God. That is why he was believed to be a son of God, and was. It was therefore in obedience to His will that he went about clearing away wickedness and lawlessness. 45. But you are no Heracles, you say, and you cannot clear away the wickedness of other men, nay, nor are you even a Theseus, to clear away the ills of Attica merely. Very well, clear away your own then. From just here, from out your own mind, cast not Procrustes and Sciron, but grief, fear, desire, envy, joy at others' ills; cast out greed, effeminacy, incontinency. These things you cannot cast out in any other way than by looking to God alone, being specially devoted to Him only, and consecrated to His commands. But if you wish anything else, with lamentation and groaning you will follow that which is stronger than you are, ever seeking outside yourself for peace, and never able to be at peace. For you seek peace where it is not, and neglect to seek it where it is."</string>
+Are you not willing, at this late date, like children, to be weaned and to partake of more solid food, and not to cry for mammies and nurses—old wives' lamentations? 40. \"But if I leave, I shall cause those women sorrow?\" You cause them sorrow? Not at all, but it will be the same thing that causes sorrow to you yourself—bad judgement. What, then, can you do? Get rid of that judgement, and, if they do well, they will themselves get rid of their judgement; otherwise, they will come to grief and have only themselves to thank for it. Man, do something desperate, as the expression goes, now if never before, to achieve peace, freedom, and mindedness. Lift up your neck at last like a man escaped from bondage, be bold to look towards God and say, \"Use me henceforward for whatever You will; I am of one mind with You; I am Yours; I crave exemption from nothing that seems good in Your sight; where You will, lead me; in what raiment You will, clothe me. Wouldst You have me to hold office, or remain in private life; to remain here or go into exile; to be poor or be rich? I will defend all these Your acts before men; I will show what the true nature of each thing is.\" Nay, you will not; sit rather in the house as girls do and wait for your mammy until she feeds you! If Heracles had sat about at home, what would he have amounted to? He would have been Eurystheus and no Heracles. Come, how many acquaintances and friends did he have with him as he went up and down through the whole world? Nay, he had no dearer friend than God. That is why he was believed to be a son of God, and was. It was therefore in obedience to His will that he went about clearing away wickedness and lawlessness. 45. But you are no Heracles, you say, and you cannot clear away the wickedness of other men, nay, nor are you even a Theseus, to clear away the ills of Attica merely. Very well, clear away your own then. From just here, from out your own mind, cast not Procrustes and Sciron, but grief, fear, desire, envy, joy at others' ills; cast out greed, effeminacy, incontinency. These things you cannot cast out in any other way than by looking to God alone, being specially devoted to Him only, and consecrated to His commands. But if you wish anything else, with lamentation and groaning you will follow that which is stronger than you are, ever seeking outside yourself for peace, and never able to be at peace. For you seek peace where it is not, and neglect to seek it where it is."</string>
     <string name="EpictetusDiscoursesBookTwo17">"What is the first business of one who practises philosophy? To get rid of thinking that one knows; for it is impossible to get a man to begin to learn that which he thinks he knows. However, as we go to the philosophers we all babble hurly-burly about what ought to be done and what ought not, good and evil, fair and foul, and on these grounds assign praise and blame, censure and reprehension, passing judgement on fair and foul practices, and discriminating between them. But what do we go to the philosophers for? To learn what we do not think we know. And what is that? General principles. For some of us want to learn what the philosopliers are saying, thinking it will be witty and shrewd, others, because they wish to profit thereby. 5. But it is absurd to think that when a man wishes to learn one thing he will actually learn something else, or, in short, that a man will make progress in anything without learning it. But the multitude are under the same misapprehension as was Theopompus, the orator, who actually censures Plato for wishing to define every term. Well, what does he say? \"Did none of us before your time ever use the words 'good' or 'just'? Or, without understanding what each of these terms severally mean, did we merely utter them as vague and empty sounds?\" Why, who tells you, Theopompus, that we did not have a natural conception of each term, that is, a preconceived idea of it? But it is impossible to adjust our preconceived ideas to the appropriate facts without having first systematized them and having raised precisely this question—what particular fact is to be classified under each preconception. Suppose, for example, that you make the same sort of remark to the physicians: \"Why, who among us did not use terms 'healthy' and 'diseased' before Hippocrates was born? Or were we merely making an empty noise with these sounds?\" For, of course, we have a certain preconception of the idea \"healthy.\" But we are unable to apply it. That is why one person says, \"Keep abstaining from food,\" and another, \"Give nourishment\"; again, one says, \"Cut a vein,\" and another says, \"Use the cupping-glass.\" What is the reason? Is it really anything but the fact that a person is unable properly to apply the preconceived idea of \"healthy\" to the specific instances?
 
 10. So it stands here also, in the affairs of life. Who among us has not upon his lips the words \"good\" and \"evil,\" \"advantageous\" and \"disadvantageous\"? For who among us does not have a preconceived idea of each of these terms? Very well, is it fitted into a system and complete? Prove that it is. \"How shall I prove it?\" Apply it properly to specific facts. To start with, Plato classifies definitions under the preconception \"the useful,\" but you classify them under that of \"the useless.\" Is it, then, possible for both of you to be right? How can that be? Does not one man apply his preconceived idea of \"the good\" to the fact of wealth, while another does not? And another to that of pleasure, and yet another to that of health? Indeed, to sum up the whole matter, if all of us who have these terms upon our lips possess no mere empty knowledge of each one severally, and do not need to devote any pains to the systematic arrangement of our preconceived ideas, why do we disagree, why fight, why blame one another?