Part 2 Chapter 5 How magnanimity is consistent with care

Things themselves are indifferent; but the use of them is not indifferent. How then shall a man preserve firmness and tranquillity¹, and at the same time be careful and neither rash nor negligent²? If he imitates those who play at dice³. The counters are indifferent; the dice are indifferent. How do I know what the cast will be? But to use carefully and dexterously⁴ the cast of the dice, this is my business. Thus in life also the chief business is this: distinguish and separate things, and say, “Externals are not in my power: will is in my power. Where shall I seek the good and the bad? Within, in the things which are my own.” But in what does not belong to you call nothing either good or bad, or profit or damage or anything of the kind.

“What then? Should we use such things carelessly?” In no way: for this on the other hand is bad for the faculty⁵ of the will, and consequently against nature; but we should act carefully because the use is not indifferent and we should also act with firmness and freedom from perturbations because the material is indifferent. For where the material is not indifferent, there no man can hinder me nor compel me. Where I can be hindered and compelled the obtaining of those things is not in my power, nor is it good or bad; but the use is either bad or good, and the use is in my power. But it is difficult to mingle⁶ and to bring together these two things, the carefulness of him who is affected⁷ by the matter and the firmness of him who has no regard for it; but it is not impossible; and if it is, happiness is impossible. But we should act as we do in the case of a voyage. What can I do? I can choose the master of the ship, the sailors, the day, the opportunity. Then comes a storm. What more have I to care for? for my part is done. The business belongs to another — the master. But the ship is sinking — what then have I to do? I do the only things that I can, not to be drowned full of fear, nor screaming, nor blaming God, but knowing that what has been produced must also perish: for I am not an immortal⁸ being, but a man, a part of the whole, as an hour is a part of the day: I must be present like the hour, and past like the hour. What difference, then, does it make to me how I pass away, whether by being suffocated⁹ or by a fever, for I must pass through some such means?

This is just what you will see those doing who play at ball skillfully. No one cares about the ball being good or bad, but about throwing and catching¹⁰ it. In this therefore is the skill, this the art, the quickness, the judgement, so that if I spread out my lap I may not be able to catch it, and another, if I throw, may catch the ball. But if with perturbation and fear we receive or throw the ball, what kind of play is it then, and wherein shall a man be steady, and how shall a man see the order in the game? But one will say, “Throw”; or, “Do not throw”; and another will say, “You have thrown once.” This is quarreling, not play.

Socrates, then, knew how to play at ball. How?” By using pleasantry in the court where he was tried. “Tell me,” he says, “Anytus, how do you say that I do not believe in God. The Demons¹¹, who are they, think you? Are they not sons of Gods, or compounded of gods and men?” When Anytus admitted this, Socrates said, “Who then, think you, can believe that there are mules¹², but not asses”; and this he said as if he were playing at ball. And what was the ball in that case? Life, chains, banishment¹³, a draught¹⁴ of poison, separation from wife and leaving children orphans¹⁵. These were the things with which he was playing; but still he did play and threw the ball skillfully. So we should do: we must employ all the care of the players, but show the same indifference¹⁶ about the ball. For we ought by all means to apply our art to some external material, not as valuing the material, but, whatever it may be, showing our art in it. Thus too the weaver¹⁷ does not make wool, but exercises his art upon such as he receives. Another gives you food and property and is able to take them away and your poor body also. When then you have received the material, work on it. If then you come out without having suffered anything, all who meet you will congratulate you on your escape; but he who knows how to look at such things, if he shall see that you have behaved properly in the matter, will commend you and be pleased with you; and if he shall find that you owe your escape to any want of proper behavior, he will do the contrary. For where rejoicing is reasonable, there also is congratulation reasonable.

How then is it said that some external things are according to nature and others contrary to nature? It is said as it might be said if we were separated from union: for to the foot I shall say that it is according to nature for it to be clean; but if you take it as a foot and as a thing not detached, it will befit it both to step into the mud and tread on thorns, and sometimes to be cut off for the benefit of the whole body; otherwise it is no longer a foot. We should think in some way about ourselves also. What are you? A man. If you consider yourself as detached from other men, it is according to nature to live to old age, to be rich, to be healthy. But if you consider yourself as a man and a part of a certain whole, it is for the sake of that whole that at one time you should be sick, at another time take a voyage and run into danger, and at another time be in want, and, in some cases, die prematurely¹⁸. Why then are you troubled? Do you not know, that as a foot is no longer a foot if it is detached from the body, so you are no longer a man if you are separated from other men. For what is a man? A part of a state, of that first which consists of Gods and of men; then of that which is called next to it, which is a small image of the universal state. “What then must I be brought to trial; must another have a fever, another sail on the sea, another die, and another be condemned¹⁹?” Yes, for it is impossible in such a body, in such a universe of things, among so many living together, that such things should not happen, some to one and others to others. It is your duty then, since you are come here, to say what you ought, to arrange these things as it is fit. Then some one says, “I shall charge you with doing me wrong.” Much good may it do you: I have done my part; but whether you also have done yours, you must look to that; for there is some danger of this too, that it may escape your notice.

1 tranquillity   

n. 平静, 安静

参考例句：

• The phenomenon was so striking and disturbing that his philosophical tranquillity vanished. 这个令人惶惑不安的现象，扰乱了他的旷达宁静的心境。
• My value for domestic tranquillity should much exceed theirs. 我应该远比他们重视家庭的平静生活。

2 negligent   

adj.疏忽的；玩忽的；粗心大意的

参考例句：

• The committee heard that he had been negligent in his duty.委员会听说他玩忽职守。
• If the government is proved negligent,compensation will be payable.如果证明是政府的疏忽，就应支付赔偿。

3 dice   

n.骰子；vt.把（食物）切成小方块，冒险

参考例句：

• They were playing dice.他们在玩掷骰子游戏。
• A dice is a cube.骰子是立方体。

4 dexterously   

adv.巧妙地，敏捷地

参考例句：

• He operates the machine dexterously. 他操纵机器动作非常轻巧。 来自《现代汉英综合大词典》
• How dexterously he handled the mite. 他伺候小家伙，有多么熟练。 来自辞典例句

5 faculty   

n.才能；学院，系；(学院或系的)全体教学人员

参考例句：

• He has a great faculty for learning foreign languages.他有学习外语的天赋。
• He has the faculty of saying the right thing at the right time.他有在恰当的时候说恰当的话的才智。

6 mingle   

vt.使混合，使相混；vi.混合起来；相交往

参考例句：

• If we mingle with the crowd,we should not be noticed.如果我们混在人群中，就不会被注意到。
• Oil will not mingle with water.油和水不相融。

7 affected   

adj.不自然的，假装的

参考例句：

• She showed an affected interest in our subject.她假装对我们的课题感到兴趣。
• His manners are affected.他的态度不自然。

8 immortal   

adj.不朽的；永生的，不死的；神的

参考例句：

• The wild cocoa tree is effectively immortal.野生可可树实际上是不会死的。
• The heroes of the people are immortal!人民英雄永垂不朽！

9 suffocated   

（使某人）窒息而死( suffocate的过去式和过去分词 )； （将某人）闷死； 让人感觉闷热； 憋气

参考例句：

• Many dogs have suffocated in hot cars. 许多狗在热烘烘的汽车里给闷死了。
• I nearly suffocated when the pipe of my breathing apparatus came adrift. 呼吸器上的管子脱落时，我差点给憋死。

10 catching   

adj.易传染的，有魅力的，迷人的，接住

参考例句：

• There are those who think eczema is catching.有人就是认为湿疹会传染。
• Enthusiasm is very catching.热情非常富有感染力。

11 demons   

n.恶人( demon的名词复数 )；恶魔；精力过人的人；邪念

参考例句：

• demons torturing the sinners in Hell 地狱里折磨罪人的魔鬼
• He is plagued by demons which go back to his traumatic childhood. 他为心魔所困扰，那可追溯至他饱受创伤的童年。 来自《简明英汉词典》

12 mules   

骡( mule的名词复数 )； 拖鞋； 顽固的人； 越境运毒者

参考例句：

• The cart was pulled by two mules. 两匹骡子拉这辆大车。
• She wore tight trousers and high-heeled mules. 她穿紧身裤和拖鞋式高跟鞋。

13 banishment   

n.放逐，驱逐

参考例句：

• Qu Yuan suffered banishment as the victim of a court intrigue. 屈原成为朝廷中钩心斗角的牺牲品，因而遭到放逐。 来自《现代汉英综合大词典》
• He was sent into banishment. 他被流放。 来自辞典例句

14 draught   

n.拉，牵引，拖；一网（饮，吸，阵)；顿服药量，通风；v.起草，设计

参考例句：

• He emptied his glass at one draught.他将杯中物一饮而尽。
• It's a pity the room has no north window and you don't get a draught.可惜这房间没北窗，没有过堂风。

15 orphans   

孤儿( orphan的名词复数 )

参考例句：

• The poor orphans were kept on short commons. 贫苦的孤儿们吃不饱饭。
• Their uncle was declared guardian to the orphans. 这些孤儿的叔父成为他们的监护人。

16 indifference   

n.不感兴趣，不关心，冷淡，不在乎

参考例句：

• I was disappointed by his indifference more than somewhat.他的漠不关心使我很失望。
• He feigned indifference to criticism of his work.他假装毫不在意别人批评他的作品。

17 weaver   

n.织布工；编织者

参考例句：

• She was a fast weaver and the cloth was very good.她织布织得很快，而且布的质量很好。
• The eager weaver did not notice my confusion.热心的纺织工人没有注意到我的狼狈相。

18 prematurely   

adv.过早地，贸然地

参考例句：

• She was born prematurely with poorly developed lungs. 她早产，肺部未发育健全。 来自《简明英汉词典》
• His hair was prematurely white, but his busy eyebrows were still jet-black. 他的头发已经白了，不过两道浓眉还是乌黑乌黑的。 来自辞典例句

19 condemned   

adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词

参考例句：

• He condemned the hypocrisy of those politicians who do one thing and say another. 他谴责了那些说一套做一套的政客的虚伪。
• The policy has been condemned as a regressive step. 这项政策被认为是一种倒退而受到谴责。