1. There are three divisions of Philosophy wherein a man must exercise himself who would be wise and good.
1. There are three areas of philosophy that anyone who wants to be wise and good must practice.
In short, the three divisions seem to be Action, Character, and Judgment. The last should be approached through training in logic, spotting fallacies, and similar exercises. This training should give a person a deep, unshakable conviction of the truth. Then the deception of Appearance can never catch them off guard, even for a moment.
The first concerns his pursuit and avoidance, so that he may not fail of aught that he would attain, nor fall into aught that he would avoid.
The first concerns what he seeks and avoids. The aim is to attain everything he seeks and encounter nothing he wants to avoid.
The second concerns his desires and aversions, and, generally, all that it becomes a man to be, so that he bear himself orderly and prudently and not heedlessly.
The second concerns his desires and aversions and, more generally, all that a man ought to be. He should therefore conduct himself in an orderly and thoughtful way, not carelessly.
The third is that which concerns security from delusion and hasty apprehension, and, generally, the assenting to appearances.
The third concerns guarding against deception and hasty judgments. More generally, it concerns accepting impressions as true.
Of these the chief and most urgent is that which hath to do with the passions, for the passions arise in no other way than by our failing in endeavor to attain or to avoid something. This it is which brings in troubles and tumults and ill-luck and misfortune, that is the cause of griefs and lamentations and envies, that makes envious and jealous men; by which things we become unable even to hear the doctrines of reason.
Of these, the most important and urgent is the one concerned with the passions. Passions arise only when we fail to get what we seek or avoid what we fear. This brings trouble, turmoil, bad luck, and misfortune. It causes grief, mourning, and envy, and makes people envious and jealous. These things leave us unable even to listen to the teachings of reason.
Passions (τὰ πάθη), passionless (ἀπαθής). See Index of Philosophic Terms.
The second concerns that which is becoming to a man; for I must not be passionless, like a statue, but maintain all relations natural and acquired, as a religious being, as a son, as a brother, as a father, as a citizen.
The second concerns how a person should behave. I must not be without feeling, like a statue. Instead, I must maintain all my relationships, both natural and acquired. These include my roles as a religious person, a son, a brother, a father, and a citizen.
Passions, passionless, τὰ πάθη, ἀπαθής. See Index of Philosophic Terms.
The third is that which concerns men as soon as they are making advance in philosophy, which provides for the security of the two others; so that not even in dreams may any appearance that approacheth us pass untested, nor in wine, nor in ill-humors. This, a man may say, is beyond us. But the philosophers of this day, passing by the first and second parts of philosophy, occupy themselves in the third, caviling, and arguing by questions, and constructing hypotheses and fallacies. For, they say, when dealing with these subjects a man must guard himself from delusion. Who must? The wise and good man.
The third part concerns those who are beginning to advance in philosophy. It safeguards the other two parts. No impression that comes to us should go untested, even in dreams, when drunk, or in a bad mood. Someone might say this is beyond us. But today’s philosophers skip the first and second parts of philosophy and focus on the third. They nitpick, argue through questions, and construct hypotheses and misleading arguments. For they say that anyone dealing with these subjects must guard against being deceived. Who must? The wise and good person.
2. And this security is all you lack, then; the rest you have wrought out already? You are not to be imposed upon by money? and if you see a fair girl you can hold out against the appearance? and if your neighbor inherits a legacy you are not envious? there is now, in short, nothing lacking to you except to confirm what you have? Wretch! these very things dost thou hear in fear and anxiety lest some one may despise thee, and inquiring what men say about thee. And if some one come and tell you that when it was discussed who was the best of the philosophers, one present said, Such a one is the greatest philosopher, your little soul will grow up from a finger’s breadth to two cubits. And if another who was present said, Nothing of the kind; it is not worth while to listen to him; for what does he know? he has made a beginning in philosophy and no more, you are amazed, you grow pale, and straightway you cry out, I will show him who I am, that I am a great philosopher.
2. So this security is all you lack? You have already achieved everything else? Money cannot tempt you? If you see a beautiful girl, you can resist her beauty? If your neighbor receives an inheritance, you feel no envy? In short, nothing remains except to secure what you already have? You poor fool! You hear these very things with fear and anxiety, worried that someone may despise you. You keep asking what people say about you. Suppose someone tells you about a discussion over who was the best philosopher. Someone there said, So-and-so is the greatest philosopher. Your little soul will swell from a finger’s width to two cubits. But suppose another person there said, Not at all. He is not worth listening to. What does he know? He has only made a start in philosophy. You are stunned, you turn pale, and immediately you cry out, I will show him who I am. I will show him that I am a great philosopher.
Out of these very things it is seen what you are; why do you desire to show it by any others?
These very things show who you are. Why do you want to show it through anything else?