Exercise

We ought not to make our exercises consist in means contrary to nature and adapted to cause admiration, for if we do so, we who call ourselves philosophers, shall not differ at all from jugglers. For it is difficult even to walk on a rope; and not only difficult, but it is also dangerous. Ought we for this reason to practise walking on a rope, or setting up a palm tree,⁵⁰³ or embracing statues? By no means. Every thing which is difficult and dangerous is not suitable for practice; but that is suitable which conduces to the working out of that which is proposed to us. And what is that which is proposed to us as a thing to be worked out? To live with desire and aversion (avoidance of certain things) free from restraint. And what is this? Neither to be disappointed in that which you desire, nor to fall into any thing which you would avoid. Towards this object then exercise (practice) ought to tend. For since it is not possible to have your desire not disappointed and your aversion free from falling into that which you would avoid, without great and constant practice, you must know that if you allow your desire and aversion to turn to things which are not within the power of the will, you will neither have your desire capable of attaining your object, nor your aversion free from the power of avoiding that which you would avoid. And since strong habit leads (prevails), and we are accustomed to employ desire and aversion only to things which are not within the power of our will, we ought to oppose to this habit a contrary habit, and where there is great slipperiness in the appearances, there to oppose the habit of exercise.

We should not practice things that go against nature merely to attract admiration. If we do, we who call ourselves philosophers will be no different from jugglers. Walking a tightrope is difficult and dangerous. Does that mean we should practice walking a tightrope, setting up a palm tree,⁵⁰³ or embracing statues? Certainly not. Not everything difficult and dangerous is suitable for practice. What is suitable is whatever helps us achieve our goal. And what is our goal? To live with our desires and aversions free from restraint. What does that mean? It means never being disappointed in what you desire or falling into what you wish to avoid. Our practice should therefore be directed toward this goal. Achieving it requires great and constant practice. If you direct your desires and aversions toward things outside your will’s control, you must understand the consequences. You will not be able to attain what you desire or avoid what you wish to avoid. Habit has great power, and we are accustomed to directing our desires and aversions only toward things outside our will’s control. We should therefore counter this habit with an opposing one. Where appearances are most likely to lead us astray, we should counter them with the habit of practice.

I am rather inclined to pleasure: I will incline to the contrary side⁵⁰⁴ above measure for the sake of exercise. I am averse to pain: I will rub and exercise against this the appearances which are presented to me for the purpose of withdrawing my aversion from every such thing. For who is a practitioner in exercise? He who practises not using his desire, and applies his aversion only to things which are within the power of his will, and practises most in the things which are difficult to conquer. For this reason one man must practise himself more against one thing and another against another thing. What then is it to the purpose to set up a palm tree, or to carry about a tent of skins, or a mortar and pestle?⁵⁰⁵ Practise, man, if you are irritable, to endure if you are abused, not to be vexed if you are treated with dishonour. Then you will make so much progress that, even if a man strikes you you will say to yourself, Imagine that you have embraced a statue: then also exercise yourself to use wine properly so as not to drink much, for in this also there are men who foolishly practise themselves; but first of all you should abstain from it, and abstain from a young girl and dainty cakes. Then at last, if occasion presents itself, for the purpose of trying yourself at a proper time you will descend into the arena to know if appearances overpower you as they did formerly. But at first fly far from that which is stronger than yourself: the contest is unequal between a charming young girl and a beginner in philosophy. The earthen pitcher, as the saying is, and the rock do not agree.⁵⁰⁶

I am inclined toward pleasure, so I will lean too far in the opposite direction⁵⁰⁴ for the sake of practice. I shrink from pain, so I will train myself to resist the impressions that come to me. My aim is to stop shrinking from anything of that kind. Who is a person in training? Someone who practices giving up desire and avoiding only things within the power of their will. Such a person practices most against the things that are hardest to overcome. For this reason, one person must practice more against one thing, and another against something else. What is the point, then, of setting up a palm tree or carrying around a tent of skins or a mortar and pestle?⁵⁰⁵ If you are irritable, man, practice putting up with insults. Practice not getting upset when you are treated dishonorably. Then you will make so much progress that, even if someone strikes you, you will say to yourself, Imagine that you have embraced a statue. Practice using wine properly too, so that you do not drink much. Some people train themselves foolishly in this as well. But first you should abstain from wine, young girls, and dainty cakes. Then, if the occasion arises, you can finally enter the arena at the right time to test yourself. You can see whether impressions overpower you as they once did. But at first, keep far away from what is stronger than you. A charming young girl and a beginner in philosophy are an unequal match. As the saying goes, the earthen pitcher and the rock do not get along.⁵⁰⁶

After the desire and the aversion comes the second topic (matter) of the movements towards action and the withdrawals from it; that you may be obedient to reason, that you do nothing out of season or place, or contrary to any propriety of the kind.⁵⁰⁷ The third topic concerns the assents, which is related to the things which are persuasive and attractive. For as Socrates said, we ought not to live a life without examination,⁵⁰⁸ so we ought not to accept an appearance without examination, but we should say, Wait, let me see what you are and whence you come; like the watch at night (who says) Show me the pass (the Roman tessera).⁵⁰⁹ Have you the signal from nature which the appearance that may be accepted ought to have? And finally whatever means are applied to the body by those who exercise it, if they tend in any way towards desire and aversion, they also may be fit means of exercise; but if they are for display, they are the indications of one who has turned himself towards something external and who is hunting for something else and who looks for spectators who will say, Oh the great man. For this reason Apollonius said well, When you intend to exercise yourself for your own advantage, and you are thirsty from heat, take in a mouthful of cold water, and spit it out and tell nobody.⁵¹⁰

After desire and aversion comes the second topic: moving toward action and holding back from it. The aim is to obey reason and do nothing at the wrong time or place, or otherwise improperly.⁵⁰⁷ The third topic concerns assent to things that seem persuasive and attractive. Socrates said that we should not live an unexamined life.⁵⁰⁸ In the same way, we should not accept an appearance without examining it. Instead, we should say, Wait, let me see what you are and where you come from. We should act like a night watchman who says, Show me your pass (the Roman tessera).⁵⁰⁹ Does the appearance bear nature’s mark, which shows that it may be accepted? Finally, people use various methods to train the body. If these methods have any bearing on desire and aversion, they too may be suitable exercises. But if they are for display, they show that a person has turned toward something external. Such a person is pursuing something else and looking for spectators who will say, Oh, what a great man. For this reason, Apollonius spoke well when he said: When you intend to train yourself for your own benefit, and you are thirsty from the heat, take a mouthful of cold water, spit it out, and tell no one.⁵¹⁰