Ch. 2
In what a well-trained man should exercise himself; and that we neglect the principal things.
There are three topics in philosophy, in which
he who would be wise and good must be exercised: that of the desires and aversions, that he may
not be disappointed of the one, nor incur the other;
that of the pursuits and avoidances, and, in general,
the duties of life, that he may act with order and
consideration, and not carelessly; the third includes
integrity of mind and prudence, and, in general, whatever belongs to the judgment.
Of these points the principal and most urgent is
that which reaches the passions; for passion is produced no otherwise than by a disappointment of one's
desires and an incurring of one's aversions. It is this
which introduces perturbations, tumults, misfortunes,
and calamities; this is the spring of sorrow, lamentation, and envy; this renders us envious and emulous,
and incapable of hearing reason.
The next topic regards the duties of life. For I
am not to be undisturbed by passions, in the same
sense as a statue is; but as one who preserves the
natural and acquired relations, - as a pious person, as
. son, as a brother, as a father, as a citizen.
The third topic belongs to those scholars who are
now somewhat advanced; and is a security to the
other two, that no bewildering semblance may surprise us, either in sleep, or wine, or in depression.
This, say you, is beyond us. Yet our present philosophers, leaving the first and second topics, employ
themselves wholly about the third; dealing in the
logical subtilties. For they say that we must, by engaging in these subjects, take care to guard against
deception. Who must? A wise and good man. Is
this really, then, the thing you need? Have you mastered the other points? Are you not liable to be deceived by money? When you see a fine girl, do you
oppose the seductive influence? If your neighbor inherits an estate, do you feel no vexation? Is it not
steadfastness which you chiefly need? You learn
even these very things, slave, with trembling, and a
solicitous dread of contempt; and are inquisitive to
know what is said of you. And if any one comes
and tells you that, in a dispute as to which was the
best of the philosophers, one of the company named
a certain person as the only philosopher, that little
soul of yours grows to the size of two cubits instead
of an inch. But if another comes and says, "You
are mistaken, he is not worth hearing; for what does
he know? He has the first rudiments, but nothing
more," you are thunderstruck; you presently turn
pale, and cry out, "I will show what I am; that I
am a great philosopher." You exhibit by these very
things what you are aiming to show in other ways.
Do not you know that Diogenes exhibited some sophist in this manner, by pointing with his middle finger; 48 and when the man was mad with rage, "This,"
said Diogenes, "is the very man; I have exhibited
him to you." For a man is not shown by the finger
in the same sense as a stone or a piece of wood, but
whoever points out his principles shows him as a man.
Let us see your principles too. For is it not evident that you consider your own Will as nothing, but
are always aiming at something beyond its reach?
As, what such a one will say of you, and what you
shall be thought, -whether a man of letters; whether
to have read Chrysippus or Antipater; and if Archedemus too, you have everything you wish. Why are
you still solicitous, lest you should not show us what
you are? Shall I tell you what you have shown yourself? A mean, discontented, passionate, cowardly person, complaining of everything, accusing everybody,
perpetually restless, good for nothing. This you have
shown us. Go now and read Archedemus; and then,
if you hear but the noise of a mouse, you are a dead
man; for you will die some such kind of death as -
Who was it? Crinis ;49 who valued himself extremely
too, that he understood Archedemus.
Wretch, why do you not let alone things that do
not belong to you? These things belong to such as
are able to learn them without perturbation; who can
say, " I am not subject to anger, or grief, or envy. I
am not restrained; I am not compelled. What remains for me to do? I am at leisure; I am at ease.
Let us now see how logical inversions are to be
treated; let us consider, when an hypothesis is laid
down, how we may avoid a contradiction." To such
persons do these things belong. They who are safe
may light a fire, go to dinner if they please, and sing
and dance; but you are for spreading sail just when
your ship is going down.