Taking for granted that human happiness is founded upon wisdom and virtue we shall treat of these two points in order as they lie: and, first, of wisdom; not in the latitude of its various operations but as it has only a regard to good life, and the happiness of mankind.
We'll assume that human happiness comes from wisdom and virtue. We'll discuss these two points in order, starting with wisdom. We won't cover all the different ways wisdom works, but only how it relates to living a good life and human happiness.
Wisdom is a right understanding, a faculty of discerning good from evil; what is to be chosen, and what rejected; a judgment grounded upon the value of things, and not the common opinion of them; an equality of force, and a strength of resolution. It sets a watch over our words and deeds, it takes us up with the contemplation of the works of nature, and makes us invincible by either good or evil fortune. It is large and spacious, and requires a great deal of room to work in; it ransacks heaven and earth; it has for its object things past and to come, transitory and eternal. It examines all the circumstances of time; “what it is, when it began, and how long it will continue: and so for the mind; whence it came; what it is; when it begins; how long it lasts; whether or not it passes from one form to another, or serves only one and wanders when it leaves us; whether it abides in a state of separation, and what the action of it; what use it makes of its liberty; whether or not it retains the memory of things past, and comes to the knowledge of itself.” It is the habit of a perfect mind, and the perfection of humanity, raised as high as Nature can carry it. It differs from philosophy, as avarice and money; the one desires, and the other is desired; the one is the effect and the reward of the other. To be wise is the use of wisdom, as seeing is the use of eyes, and well-speaking the use of eloquence. He that is perfectly wise is perfectly happy; nay, the very beginning of wisdom makes life easy to us. Neither is it enough to know this, unless we print it in our minds by daily meditation, and so bring a good-will to a good habit. And we must practice what we preach: for philosophy is not a subject for popular ostentation; nor does it rest in words, but in things. It is not an entertainment taken up for delight, or to give a taste to our leisure; but it fashions the mind, governs our actions, tells us what we are to do, and what not. It sits at the helm, and guides us through all hazards; nay, we cannot be safe without it, for every hour gives us occasion to make use of it. It informs us in all duties of life, piety to our parents, faith to our friends, charity to the miserable, judgment in counsel; it gives us peace by fearing nothing, and riches by coveting nothing.
Wisdom is true understanding. It's the ability to tell good from evil, to know what to choose and what to reject. It's judgment based on the real value of things, not popular opinion. It gives us balance and strength of will. Wisdom watches over our words and actions. It leads us to contemplate nature's works and makes us unshakeable in both good times and bad. Wisdom is vast and spacious. It needs plenty of room to operate. It searches heaven and earth, dealing with things past and future, temporary and eternal. Wisdom examines every aspect of time: what it is, when it began, and how long it will last. It does the same for the mind: where it came from, what it is, when it begins, how long it lasts. Does it pass from one form to another, or does it serve just one purpose and wander when it leaves us? Does it remain separate after death? What does it do then? How does it use its freedom? Does it remember the past and come to know itself? Wisdom is the habit of a perfect mind. It's human perfection raised as high as nature allows. Wisdom differs from philosophy like greed differs from money. One desires, the other is desired. One is the effect and reward of the other. Being wise is using wisdom, just as seeing is using your eyes and speaking well is using eloquence. The perfectly wise person is perfectly happy. Even the beginning of wisdom makes life easier. But knowing this isn't enough. We must imprint it on our minds through daily meditation. We must turn good intentions into good habits. We must practice what we preach. Philosophy isn't meant for showing off in public. It doesn't rest in words but in actions. It's not entertainment for pleasure or a way to fill our free time. Philosophy shapes the mind, governs our actions, and tells us what to do and what not to do. It sits at the helm and guides us through every danger. We can't be safe without it because every hour gives us reason to use it. Philosophy teaches us all of life's duties: respect for our parents, loyalty to our friends, charity to the suffering, good judgment in giving advice. It gives us peace by fearing nothing and riches by wanting nothing.
There is no condition of life that excludes a wise man from discharging his duty. If his fortune be good, he tempers it; if bad, he masters it; if he has an estate, he will exercise his virtue in plenty; if none, in poverty: if he cannot do it in his country, he will do it in banishment; if he has no command, he will do the office of a common soldier. Some people have the skill of reclaiming the fiercest of beasts; they will make a lion embrace his keeper, a tiger kiss him, and an elephant kneel to him. This is the case of a wise man in the extremest difficulties; let them be never so terrible in themselves, when they come to him once, they are perfectly tame. They that ascribe the invention of tillage, architecture, navigation, etc., to wise men, may perchance be in the right, that they were invented by wise men, as wise men; for wisdom does not teach our fingers, but our minds: fiddling and dancing, arms and fortifications, were the works of luxury and discord; but wisdom instructs us in the way of nature, and in the arts of unity and concord, not in the instruments, but in the government of life; not to make us live only, but to live happily. She teaches us what things are good, what evil, and what only appear so; and to distinguish betwixt true greatness and tumor. She clears our minds of dross and vanity; she raises up our thoughts to heaven, and carries them down to hell: she discourses of the nature of the soul, the powers and faculties of it; the first principles of things; the order of Providence: she exalts us from things corporeal to things incorporeal, and retrieves the truth of all: she searches nature, gives laws to life; and tells us, “That it is not enough to God, unless we obey him:” she looks upon all accidents as acts of Providence: sets a true value upon things; delivers us from false opinions, and condemns all pleasures that are attended with repentance. She allows nothing to be good that will not be so forever; no man to be happy but that needs no other happiness than what he has within himself. This is the felicity of human life; a felicity that can neither be corrupted nor extinguished: it inquires into the nature of the heavens, the influence of the stars; how far they operate upon our minds and bodies: which thoughts, though they do not form our manners, they do yet raise and dispose us for glorious things.
No life situation prevents a wise person from doing their duty. If their fortune is good, they control it. If it's bad, they master it. If they have wealth, they'll practice virtue in abundance. If they have nothing, they'll practice it in poverty. If they can't serve in their own country, they'll do it in exile. If they can't lead, they'll serve as a common soldier. Some people can tame the wildest animals. They make lions embrace their keepers, tigers kiss them, and elephants kneel before them. This is how a wise person handles extreme difficulties. No matter how terrible these challenges seem, once they reach a wise person, they become perfectly manageable. People say wise men invented farming, architecture, navigation, and other arts. They might be right that wise men created these things through their wisdom. But wisdom doesn't teach our hands—it teaches our minds. Music and dancing, weapons and fortifications came from luxury and conflict. Wisdom shows us nature's way and teaches unity and harmony. It doesn't focus on tools but on how to govern life. It doesn't just help us survive but helps us live happily. Wisdom teaches us what's truly good, what's evil, and what only appears to be one or the other. It helps us tell the difference between real greatness and empty show. It clears our minds of worthless thoughts and vanity. It lifts our thoughts to heaven and takes them down to hell. It explores the soul's nature, its powers and abilities, the basic principles of existence, and the order of Providence. It raises us from physical things to spiritual ones and discovers truth in everything. It studies nature, creates laws for living, and tells us that obeying God isn't enough—we must truly follow him. It sees all events as acts of Providence. It values things correctly, frees us from false beliefs, and rejects any pleasure that leads to regret. Wisdom considers nothing good unless it will always be good. No one is truly happy unless they need no happiness beyond what they already possess within themselves. This is human life's greatest joy—a joy that cannot be corrupted or destroyed. It investigates the heavens' nature and the stars' influence, exploring how far they affect our minds and bodies. These thoughts may not shape our character directly, but they do inspire and prepare us for great things.
It is agreed upon all hands that “right reason is the perfection of human nature,” and wisdom only the dictate of it. The greatness that arises from it is solid and unmovable, the resolutions of wisdom being free, absolute and constant; whereas folly is never long pleased with the same thing, but still shifting of counsels and sick of itself. There can be no happiness without constancy and prudence, for a wise man is to write without a blot, and what he likes once he approves for ever. He admits of nothing that is either evil or slippery, but marches without staggering or stumbling, and is never surprised; he lives always true and steady to himself, and whatsoever befalls him, this great artificer of both fortunes turns to advantage; he that demurs and hesitates is not yet composed; but wheresoever virtue interposes upon the main, there must be concord and consent in the parts; for all virtues are in agreement, as well as all vices are at variance. A wise man, in what condition soever he is will be still happy, for he subjects all things to himself, because he submits himself to reason, and governs his actions by council, not by passion.
Everyone agrees that "right reason is the perfection of human nature," and wisdom is simply what reason tells us to do. The greatness that comes from wisdom is solid and unshakeable. Wise decisions are free, absolute, and constant. Foolishness, on the other hand, is never satisfied with the same thing for long. It keeps changing direction and grows sick of itself. There can be no happiness without consistency and good judgment. A wise person writes without making mistakes. What he approves of once, he approves of forever. He accepts nothing that is either evil or unreliable. Instead, he moves forward without wavering or stumbling, and nothing catches him off guard. He always stays true and steady to himself. Whatever happens to him, this master of both good and bad fortune turns it to his advantage. Someone who hesitates and wavers is not yet settled in his mind. But wherever virtue takes the lead, there must be harmony and agreement in all the parts. All virtues work together, just as all vices conflict with each other. A wise person will be happy no matter what condition he finds himself in. He makes all things serve him because he serves reason. He governs his actions through careful thought, not through emotion.
He is not moved with the utmost violence of fortune, nor with the extremities of fire and sword; whereas a fool is afraid of his own shadow, and surprised at ill accidents, as if they were all levelled at him. He does nothing unwillingly, for whatever he finds necessary, he makes it his choice. He propounds to himself the certain scope and end of human life: he follows that which conduces to it, and avoids that which hinders it. He is content with his lot whatever it be, without wishing what he has not, though, of the two, he had rather abound than want. The great business of his life like that of nature, is performed without tumult or noise. He neither fears danger or provokes it, but it is his caution, not any want of courage—for captivity, wounds and chains, he only looks upon as false and lymphatic terrors. He does not pretend to go through with whatever he undertakes, but to do that well which he does. Arts are but the servants—wisdom commands—and where the matter fails it is none of the workman’s fault. He is cautelous in doubtful cases, in prosperity temperate, and resolute in adversity, still making the best of every condition and improving all occasions to make them serviceable to his fate. Some accidents there are, which I confess may affect him, but not overthrow him, as bodily pains, loss of children and friends, the ruin and desolation of a man’s country. One must be made of stone or iron, not to be sensible of these calamities; and, beside, it were no virtue to bear them, if a body did not feel them.
He remains calm even when fortune strikes with extreme violence or when facing fire and sword. A fool, however, fears his own shadow and is shocked by misfortune, as if everything bad targets him personally. He does nothing unwillingly. Whatever he finds necessary, he chooses to do. He sets clear goals for his life. He pursues what helps him reach those goals and avoids what blocks his path. He accepts whatever life gives him without wishing for what he doesn't have. Still, if he had to choose, he'd rather have plenty than go without. The great work of his life, like nature itself, happens without chaos or noise. He neither fears danger nor seeks it out. His caution comes from wisdom, not cowardice. Captivity, wounds, and chains are just false fears to him. He doesn't promise to finish everything he starts, but he does his work well. Skills are just tools. Wisdom gives the orders. When materials fail, that's not the craftsman's fault. He stays careful when things are uncertain, moderate when times are good, and firm when facing hardship. He always makes the best of his situation and uses every opportunity to serve his destiny. Some events can affect him, I admit, but they won't destroy him. These include physical pain, losing children and friends, or seeing his country ruined and destroyed. You'd have to be made of stone or iron not to feel these tragedies. Besides, bearing them wouldn't be virtuous if you couldn't feel them in the first place.
There are three degrees of proficients in the school of wisdom. The first are those that come within sight of it, but not up to it—they have learned what they ought to do, but they have not put their knowledge in practice—they are past the hazard of a relapse, but they have still the grudges of a disease, though they are out of the danger of it. By a disease I do understand an obstinacy in evil, or an ill habit, that makes us over eager upon things which are either not much to be desired, or not at all. A second sort are those that have subjected their appetites for a season, but are yet in fear of falling back. A third sort are those that are clear of many vices but not of all. They are not covetous, but perhaps they are choleric—nor lustful, but perchance ambitious; they are firm enough in some cases but weak enough in others: there are many that despise death and yet shrink at pain. There are diversities in wise men, but no inequalities—one is more affable, another more ready, a third a better speaker; but the felicity of them all is equal. It is in this as in heavenly bodies, there is a certain state in greatness.
There are three levels of students in the school of wisdom. The first are those who can see wisdom but haven't reached it yet. They have learned what they should do, but they haven't put their knowledge into practice. They are past the risk of falling back into old ways, but they still carry the lingering effects of their former condition, even though they're no longer in danger from it. By a disease I mean stubbornness in doing wrong, or a bad habit that makes us too eager for things that aren't worth wanting, or shouldn't be wanted at all. The second group includes those who have controlled their desires for a while, but still fear they might slip back. The third group has overcome many vices but not all of them. They aren't greedy, but they might be quick to anger. They aren't lustful, but they could be ambitious. They are strong in some areas but weak in others. Many people can face death bravely yet still flinch at pain. There are differences among wise people, but no inequalities. One might be more friendly, another more quick-thinking, a third a better speaker. But their happiness is equal. It's like the heavenly bodies. There is a certain standard of greatness.
In civil and domestic affairs, a wise man may stand in need of counsel, as of a physician, an advocate, a solicitor; but in greater matters, the blessing of wise men rests in the joy they take in the communication of their virtues. If there were nothing else in it, a man would apply himself to wisdom, because it settles him in a perfect tranquillity of mind.
In everyday and personal matters, a wise person may need advice from experts like a doctor, lawyer, or consultant. But in more important matters, wise people find their greatest reward in sharing their knowledge with others. Even if there were no other benefit, a person would still pursue wisdom because it brings complete peace of mind.