In what a man ought to be exercised who has made proficiency1; and that we neglect the chief things
There are three things in which a man ought to exercise himself who would be wise and good. The first concerns the desires and the aversions, that a man may not fail to get what he desires, and that he may not fall into that which he does not desire. The second concerns the movements (toward) and the movements from an object, and generally in doing what a man ought to do, that he may act according to order, to reason, and not carelessly. The third thing concerns freedom from deception2 and rashness in judgement, and generally it concerns the assents3. Of these topics the chief and the most urgent is that which relates to the affects; for an affect is produced in no other way than by a failing to obtain that which a man desires or a falling into that which a man would wish to avoid. This is that which brings in perturbations, disorders4, bad fortune, misfortunes, sorrows, lamentations and envy; that which makes men envious5 and jealous; and by these causes we are unable even to listen to the precepts6 of reason. The second topic concerns the duties of a man; for I ought not to be free from affects like a statue, but I ought to maintain the relations natural and acquired, as a pious7 man, as a son, as a father, as a citizen.
The third topic is that which immediately concerns those who are making proficiency, that which concerns the security of the other two, so that not even in sleep any appearance unexamined may surprise us, nor in intoxication8, nor in melancholy9. “This,” it may be said, “is above our power.” But the present philosophers neglecting the first topic and the second, employ themselves on the third, using sophistical arguments, making conclusions from questioning, employing hypotheses, lying. “For a man must,” as it is said, “when employed on these matters, take care that he is not deceived.” Who must? The wise and good man. This then is all that is wanting to you. Have you successfully worked out the rest? Are you free from deception in the matter of money? If you see a beautiful girl, do you resist the appearance? If your neighbor obtains an estate by will, are you not vexed10? Now is there nothing else wanting to you except unchangeable firmness of mind? Wretch11, you hear these very things with fear and anxiety that some person may despise you, and with inquiries12 about what any person may say about you. And if a man come and tell you that in a certain conversation in which the question was, “Who is the best philosopher,” a man who was present said that a certain person was the chief philosopher, your little soul which was only a finger’s length stretches out to two cubits. But if another who is present “You are mistaken; it is not worth while to listen to a certain person, for what does he know? he has only the first principles, and no more?” then you are confounded, you grow pale, you cry out immediately, “I will show him who I am, that I am a great philosopher.” It is seen by these very things: why do you wish to show it by others? Do you not know that Diogenes pointed13 out one of the sophists in this way by stretching out his middle finger? And then when the man was wild with rage, “This,” he said, “is the certain person: I pointed him out to you.” For a man is not shown by the finger, as a stone or a piece of wood: but when any person shows the man s principles, then he shows him as a man.
Let us look at your principles also. For is it not plain that you value not at all your own will, but you look externally to things which are independent of your will? For instance, what will a certain person say? and what will people think of you? will you be considered a man of learning; have you read Chrysippus or Antipater? for if you have read Archedemus also, you have everything. Why are you still uneasy lest you should not show us who you are? Would you let me tell you what manner of man you have shown us that you are? You have exhibited yourself to us as a mean fellow, querulous, passionate14, cowardly, finding fault with everything, blaming everybody, never quiet, vain: this is what you have exhibited to us. Go away now and read Archedemus; then, if a mouse should leap down and make a noise, you are a dead man. For such a death awaits you as it did — what was the man’s name?— Crinis; and he too was proud, because he understood Archedemus.
Wretch, will you not dismiss these things that do not concern you at all? These things are suitable to those who are able to learn them without perturbation, to those who can say: “I am not subject to anger, to grief, to envy: I am not hindered, I am not restrained. What remains15 for me? I have leisure, I am tranquil16: let us see how we must deal with sophistical arguments; let us see how when a man has accepted an hypothesis he shall not be led away to anything absurd.” To them such things belong. To those who are happy it is appropriate to light a fire, to dine; if they choose, both to sing and to dance. But when the vessel17 is sinking, you come to me and hoist18 the sails.
1 proficiency | |
n.精通,熟练,精练 | |
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2 deception | |
n.欺骗,欺诈;骗局,诡计 | |
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3 assents | |
同意,赞同( assent的名词复数 ) | |
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4 disorders | |
n.混乱( disorder的名词复数 );凌乱;骚乱;(身心、机能)失调 | |
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5 envious | |
adj.嫉妒的,羡慕的 | |
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6 precepts | |
n.规诫,戒律,箴言( precept的名词复数 ) | |
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7 pious | |
adj.虔诚的;道貌岸然的 | |
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8 intoxication | |
n.wild excitement;drunkenness;poisoning | |
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9 melancholy | |
n.忧郁,愁思;adj.令人感伤(沮丧)的,忧郁的 | |
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10 vexed | |
adj.争论不休的;(指问题等)棘手的;争论不休的问题;烦恼的v.使烦恼( vex的过去式和过去分词 );使苦恼;使生气;详细讨论 | |
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11 wretch | |
n.可怜的人,不幸的人;卑鄙的人 | |
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12 inquiries | |
n.调查( inquiry的名词复数 );疑问;探究;打听 | |
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13 pointed | |
adj.尖的,直截了当的 | |
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14 passionate | |
adj.热情的,热烈的,激昂的,易动情的,易怒的,性情暴躁的 | |
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15 remains | |
n.剩余物,残留物;遗体,遗迹 | |
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16 tranquil | |
adj. 安静的, 宁静的, 稳定的, 不变的 | |
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17 vessel | |
n.船舶;容器,器皿;管,导管,血管 | |
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18 hoist | |
n.升高,起重机,推动;v.升起,升高,举起 | |
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