Enchiridion / Handbook
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Transmitted as Arrian\u0027s digest of themes from the Discourses; it is not an autographed treatise by Epictetus. 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Golden Sayings, Manual for Living, The Art of Living, chapter subdivisions, modern editions, quote books, Arrian\u0027s independent works, catalog rows, and scholarship remain evidence/Other Voices unless separately approved."],"MainSections":[{"Kind":"RawSection","Title":"Full Versions","BodyHtml":"\u003cdiv class=\"dz-philo__full-version-grid\"\u003e\n \u003carticle class=\"dz-philo__full-version-card\"\u003e\n \u003cp class=\"dz-philo__full-version-provider\"\u003eProject Gutenberg\u003c/p\u003e\n \u003ch3 class=\"dz-philo__full-version-title\"\u003eProject Gutenberg eBook #45109\u003c/h3\u003e\n \u003cp class=\"dz-philo__full-version-meta\"\u003eHtmlText · Imported\u003c/p\u003e\n \u003ca class=\"dz-philo__full-version-link\" href=\"https://www.gutenberg.org/ebooks/45109\"\u003eOpen full version\u003c/a\u003e\n \u003c/article\u003e\n \u003c/div\u003e"},{"Kind":"TextSection","Title":"Core Thesis","Paragraphs":["The Handbook condenses Epictetus\u0027 teaching into a practical guide for separating what depends on us from what does not and training desire, action, and assent accordingly."]},{"Kind":"FieldSection","Title":"Classification","Fields":[{"Label":"Alternate Titles","Value":"Enchiridion; Handbook; Manual; Manual of Epictetus"},{"Label":"Key Concepts","Value":"Prohairesis; use of impressions; assent; what is up to us; freedom; providence; role ethics; discipline of desire; discipline of action; discipline of assent; Arrianic transmission"},{"Label":"Methodology","Value":"Stoic classroom exhortation, practical dialectic, Socratic correction, role analysis, theological argument, and later transmission through Arrian and ancient quotation."},{"Label":"Structure","Value":"The page records a transmitted Epictetan work or work-group with visible Arrian, digest, fragmentary, or later-source status and no imported full-text badge."}]},{"Kind":"TextSection","Title":"Arguments","Paragraphs":["The Handbook condenses Epictetus\u0027 teaching into a practical guide for separating what depends on us from what does not and training desire, action, and assent accordingly."]},{"Kind":"FieldSection","Title":"Influence","Fields":[{"Label":"Influenced By","Value":"Musonius Rufus, Socrates, Zeno of Citium, Chrysippus, Cleanthes, Cynic moral practice, and Roman Stoic teaching."},{"Label":"Influence On","Value":"Arrian, Marcus Aurelius, Simplicius, early Christian ascetic readers, Renaissance and early modern moralists, military handbooks, and modern Stoic practice."}]},{"Kind":"TextSection","Title":"Significance","Paragraphs":["Included as one of the three transmitted Epictetus work pages approved for the full-process update.","The work remains central to modern discussions of agency, resilience, moral psychology, providence, rational assent, and the practice of philosophy as training."]},{"Kind":"TextSection","Title":"Evidence Note","Paragraphs":["Direct work page approved in the Epictetus update. Golden Sayings, Manual for Living, The Art of Living, chapter subdivisions, modern editions, quote books, Arrian\u0027s independent works, catalog rows, and scholarship remain evidence/Other Voices unless separately approved."]},{"Kind":"RawSection","Title":"Full Text","BodyHtml":"\u003cp class=\"dz-philo__section-copy dz-philo__full-text-source\"\u003ePublic-domain full text from \u003ca href=\"https://www.gutenberg.org/ebooks/45109\"\u003eProject Gutenberg eBook #45109\u003c/a\u003e.\u003c/p\u003e\n \u003carticle class=\"dz-philo__full-text-body\"\u003e\r\n\u003cdiv class=\"img\"\u003e\r\n\u003cimg src=\"https://chrisdeasy.com/wp-content/uploads/gutenberg-enchiridion-handbook-cover.jpg\" alt=\"Epictetus: The Enchiridion\" width=\"500\" height=\"671\" /\u003e\r\n\u003c/div\u003e\r\n\r\n\u003cp class=\"tbcenter\"\u003e\u003cspan class=\"large\"\u003eThe Library of Liberal Arts\u003c/span\u003e\r\n\u003cbr /\u003e\u003cspan class=\"small\"\u003eOSKAR PIEST, \u003ci\u003eGeneral Editor\u003c/i\u003e\r\n\u003cbr /\u003e[NUMBER EIGHT]\u003c/span\u003e\u003c/p\u003e\r\n\u003cp class=\"tbcenter\"\u003eEPICTETUS\r\n\u003cbr /\u003eThe Enchiridion\u003c/p\u003e\r\n\u003cdiv class=\"box\"\u003e\r\n\u003ch1\u003eThe Enchiridion\r\n\u003cbr /\u003e\u003cspan class=\"smallest\"\u003eBy\u003c/span\u003e\r\n\u003cbr /\u003e\u003cspan class=\"smaller\"\u003eEPICTETUS\u003c/span\u003e\u003c/h1\u003e\r\n\u003cp class=\"center\"\u003eTranslated by\r\n\u003cbr /\u003eTHOMAS W. HIGGINSON\u003c/p\u003e\r\n\u003cp class=\"center\"\u003eWith an Introduction by\r\n\u003cbr /\u003eALBERT SALOMON\r\n\u003cbr /\u003e\u003cspan class=\"small\"\u003e\u003ci\u003eProfessor of Sociology\r\n\u003cbr /\u003eNew School for Social Research\u003c/i\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp class=\"tbcenter\"\u003e\u003cspan class=\"small\"\u003eTHE LIBERAL ARTS PRESS\u003c/span\u003e\r\n\u003cbr /\u003e\u003cspan class=\"smaller\"\u003eNEW YORK\u003c/span\u003e\u003c/p\u003e\r\n\u003c/div\u003e\r\n\u003cp class=\"tbcenter\"\u003e\u003cspan class=\"smaller\"\u003eCOPYRIGHT, 1948\r\n\u003cbr /\u003eTHE LIBERAL ARTS PRESS, INC.\u003c/span\u003e\u003c/p\u003e\r\n\u003cp class=\"center\"\u003e\u003cspan class=\"smaller\"\u003e\u003cspan class=\"sc\"\u003eFirst Edition\u003c/span\u003e, \u003ci\u003eOctober, 1948\u003c/i\u003e\r\n\u003cbr /\u003e\u003cspan class=\"sc\"\u003eReprinted\u003c/span\u003e\r\n\u003cbr /\u003e\u003ci\u003eDecember, 1950\u003c/i\u003e; \u003ci\u003eAugust, 1954\u003c/i\u003e\r\n\u003cbr /\u003e\u003cspan class=\"sc\"\u003eSecond Edition\u003c/span\u003e, \u003ci\u003eNovember, 1955\u003c/i\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp class=\"center\"\u003e\u003cspan class=\"smaller\"\u003ePublished at 153 West 72nd Street, New York 23, N. Y.\r\n\u003cbr /\u003ePrinted in the United States of America\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003cdiv class=\"chapter\"\u003e\r\n\r\n\u003ch2\u003eCONTENTS\u003c/h2\u003e\r\n\r\n\u003ctable summary=\"\" style=\"\"\u003e\r\n\r\n\u003ctr\u003e\r\n\u003ctd\u003e \u003ca href=\"#c1\"\u003eNote on the Text\u003c/a\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\r\n\u003ctr\u003e\r\n\u003ctd\u003e \u003ca href=\"#c2\"\u003eIntroduction\u003c/a\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\r\n\u003ctr\u003e\r\n\u003ctd\u003e \u003ca href=\"#c3\"\u003eSelected Bibliography\u003c/a\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\r\n\u003ctr\u003e\r\n\u003ctd\u003e \u003ca href=\"#c4\"\u003eThe Enchiridion\u003c/a\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\r\n\u003c/table\u003e\r\n\r\n\u003c/div\u003e\u003c!–end chapter–\u003e\r\n\r\n\u003cdiv class=\"chapter\"\u003e\r\n\r\n\u003ch2 id=\"c1\"\u003eNOTE ON THE TEXT\u003c/h2\u003e\r\n\u003cp\u003eThe text of the second edition is a reprint of the first\r\nedition except for a few minor corrections in style, punctuation,\r\nand spelling, which have been revised to conform to\r\ncurrent American usage.\u003c/p\u003e\r\n\u003cp\u003eThe editorial staff of the publishers has added a few explanatory\r\nnotes which are set in brackets and marked “Ed.”\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"jr\"\u003eO.P.\u003c/span\u003e\u003c/p\u003e\r\n\r\n\u003c/div\u003e\u003c!–end chapter–\u003e\r\n\r\n\u003cdiv class=\"chapter\"\u003e\r\n\r\n\u003ch2 id=\"c2\"\u003eINTRODUCTION\u003c/h2\u003e\r\n\u003cp\u003eThe little book by Epictetus called \u003ci\u003eEnchiridion\u003c/i\u003e or “manual”\r\nhas played a disproportionately large role in the rise of\r\nmodern attitudes and modern philosophy. As soon as it had\r\nbeen translated into the vernacular languages, it became a\r\nbestseller among independent intellectuals, among anti-Christian\r\nthinkers, and among philosophers of a subjective\r\ncast. Montaigne had a copy of the \u003ci\u003eEnchiridion\u003c/i\u003e among his\r\nbooks. Pascal violently rejected the megalomaniac pride of\r\nthe Stoic philosopher. Frederick the Great carried the book\r\nwith him on all campaigns. It was a source of inspiration and\r\nencouragement to Anthony, Earl of Shaftesbury, in the serious\r\nillness which ended only in his death; many pages of his\r\ndiaries contain passages copied from the \u003ci\u003eEnchiridion\u003c/i\u003e. It has\r\nbeen studied and widely quoted by Scottish philosophers like\r\nFrancis Hutcheson, Adam Smith, and Adam Ferguson who\r\nvalued Stoic moral philosophy for its reconciliation of social\r\ndependency and personal independence.\u003c/p\u003e\r\n\u003cp\u003eThat there was a rebirth of Stoicism in the centuries of\r\nrebirth which marked the emergence of the modern age was\r\nnot mere chance. Philosophical, moral, and social conditions\r\nof the time united to cause it. Roman Stoicism had been developed\r\nin times of despotism as a philosophy of lonely and\r\ncourageous souls who had recognized the redeeming power of\r\nphilosophical reason in all the moral and social purposes of\r\nlife. Philosophy as a way of life makes men free. It is the last\r\nditch stand of liberty in a world of servitude. Many elements\r\nin the new age led to thought which had structural affinity\r\nwith Roman Stoicism. Modern times had created the independent\r\nthinker, the free intellectual in a secular civilization.\r\nModern times had destroyed medieval liberties and had established\r\nthe new despotism of the absolute state supported by\r\necclesiastical authority. Modern philosophies continued the\r\nbasic trend in Stoicism in making the subjective consciousness\r\nthe foundation of philosophy. The Stoic emphasis on moral\r\nproblems was also appealing in an era of rapid transition\r\nwhen all the values which had previously been taken for\r\ngranted were questioned and reconsidered.\u003c/p\u003e\r\n\u003cp\u003eWhile it is interesting to observe how varied were the\r\neffects produced by this small volume, this epitome of the\r\nStoic system of moral philosophy, these effects seem still more\r\nremarkable when we consider that it was not intended to be\r\na philosophical treatise on Stoicism for students. It was,\r\nrather, to be a guide for the advanced student of Stoicism to\r\nshow him the best roads toward the goal of becoming a true\r\nphilosopher. Thus Epictetus and his \u003ci\u003eEnchiridion\u003c/i\u003e have a\r\nunique position in Roman Stoicism. Seneca and Marcus\r\nAurelius had selected Stoic philosophy as the most adequate\r\nsystem for expressing their existential problems of independence,\r\nsolitude, and history. In this enterprise, Seneca made\r\ntremendous strides toward the insights of social psychology\r\nas a by-product of his consciousness of decadence (in this he\r\nwas close to Nietzsche), but he was not primarily concerned\r\nwith the unity of the Stoic system. Marcus Aurelius changed\r\nthe philosophical doctrine into the regimen of the lonesome\r\nruler. In contrast to both, Epictetus was teaching Stoic philosophy\r\nas a doctrine and as a way of life. The \u003ci\u003eEnchiridion\u003c/i\u003e is\r\na summary of theoretical and applied Stoicism.\u003c/p\u003e\r\n\u003cp\u003eEpictetus was the son of a woman slave, born between 50\r\nand 60 A.D. at Hieropolis in Phrygia. We do not know how\r\nhe came to Rome. He was there as slave to one of Nero’s distinguished\r\nfreedmen who served as the Emperor’s secretary.\r\nWhile still in service, Epictetus took courses with Musonius\r\nRufus, the fashionable Stoic philosopher, who was impressed\r\nby the sincere and dynamic personality of the young slave and\r\ntrained him to be a Stoic philosopher. Epictetus became a free\r\nman and began teaching philosophy on street corners, in the\r\nmarket, but he was not successful. During the rule of Domitian,\r\nEpictetus with many other philosophers was exiled from\r\nRome, probably between 89 and 92 A.D. He went to Nicopolis,\r\nacross Actium in Epirus, where he conducted his own\r\nschool. He was so well regarded and highly esteemed that he\r\nestablished the reputation of the place as the town of Epictetus’\r\nschool. Students came from Athens and Rome to attend\r\nhis classes. Private citizens came to ask his advice and guidance.\r\nSome of his students returned to their homes to enter\r\nthe traditional careers to which they were socially obligated.\r\nOthers assumed the philosophic way of life in order to escape\r\ninto the sphere of Stoic freedom.\u003c/p\u003e\r\n\u003cp\u003eAmong the students was a young Roman, Flavius Arrian,\r\nwho took courses at Nicopolis when Epictetus was already\r\nold. Flavius, who was born in 108 A.D., was one of the intimates\r\nof Hadrian, who made him consul in 130 A.D. He\r\nprobably studied with Epictetus between the years 123 and\r\n126 A.D. The informal philosophical talks which Epictetus\r\nhad with his students fascinated him. Needless to say there\r\nwere also systematic courses in the fields of philosophy. But\r\nit was the informal discourses which convinced Arrian that\r\nhe had finally discovered a Stoic Socrates or a Stoic Diogenes,\r\nwho was not merely teaching a doctrine, but also living the\r\ntruth. Arrian recorded many of the discourses and informal\r\nconversations of Epictetus with his intimate students. He took\r\nthem down in shorthand in order not to lose the ineffable\r\nliveliness, grace, and wit of the beloved teacher. Arrian retired\r\ninto private life after the death of Hadrian in 138 A.D.\r\nand dedicated himself to his literary work. He published his\r\nnotes on Epictetus’ teaching under the title: \u003ci\u003eDiscourses in\r\nFour Books\u003c/i\u003e. The \u003ci\u003eEnchiridion\u003c/i\u003e, which was also arranged by\r\nArrian, is a brief summary of the basic ideas of Stoic philosophy\r\nand an introduction to the techniques required to transform\r\nStoic philosophy into a way of life.\u003c/p\u003e\r\n\u003cp\u003eThus we do not have any original writings of Epictetus.\r\nLike G. H. Mead in recent times, he was completely dedicated\r\nto the human and intellectual problems of his students. He\r\nleft it for them to preserve what they considered to be the\r\nlasting message of the teacher. In contrast to Seneca and\r\nMarcus Aurelius, Epictetus had no subjective approach to the\r\nStoic doctrines. Moral philosophy was the center of his teaching,\r\nand epistemology was only instrumental. It is even permissible\r\nto say that he took physics or cosmology too lightly.\r\nIf this is granted, we must admit that he is completely absorbed\r\nby the fundamentals of Stoic thought as presented in\r\nthe \u003ci\u003eEnchiridion\u003c/i\u003e. Epictetus’ personality is totally integrated in\r\nthe act of reasoning which establishes conformity with nature.\u003c/p\u003e\r\n\u003cp\u003eA remarkable difference between the \u003ci\u003eDiscourses\u003c/i\u003e and the\r\n\u003ci\u003eEnchiridion\u003c/i\u003e should be mentioned. The \u003ci\u003eDiscourses\u003c/i\u003e are a living\r\nimage of the teacher in action; they present the process of\r\nphilosophizing, not the finished product. They show the enthusiastic\r\nand sober, the realistic and pathetic moralist in\r\nconstantly changing perspectives determined by the changing\r\nstudents with their various concerns, problems, and questions;\r\nhis teachings, his formulations, have direct reference\r\nto the various life situations in which the students should\r\napply and practice the master’s Stoic teaching. No human\r\nsituation is omitted; as a guide to conduct, philosophy has\r\nrelevance for all. Whether the students have to attend a dinner\r\nparty, whether they are among competitors in a stadium\r\nor in a swimming pool, whether they have to present themselves\r\nat court or in an office, whether they are in the company\r\nof their mothers and sisters or of girl friends, in all human\r\nsituations the philosopher knows the correct advice for the\r\nphilosophical apprentice. Thus, in the \u003ci\u003eDiscourses\u003c/i\u003e, Arrian presents\r\nthe unique individuality of the philosopher and of his\r\napplied moral method in living contact with various students\r\nin concrete situations. Epictetus as teacher anticipates very\r\nmodern educational methods in his regard for the structure\r\nof situations and the changing perspectives in human relationships.\u003c/p\u003e\r\n\u003cp\u003eNothing like this is revealed in the \u003ci\u003eEnchiridion\u003c/i\u003e. Gone is\r\nthe Stoic philosopher as living spirit. What remains is the\r\nliving spirit of Stoicism. The \u003ci\u003eEnchiridion\u003c/i\u003e is a manual for the\r\ncombat officer. This analogy should be taken seriously. The\r\nRoman Stoics coined the formula: \u003ci\u003eVivere militare!\u003c/i\u003e (Life is\r\nbeing a soldier.) The student of philosophy is a private, the\r\nadvancing Stoic is a non-commissioned officer, and the philosopher\r\nis the combat officer. For this reason all Roman Stoics\r\napply metaphors and images derived from military life. Apprentice\r\nstudents of Stoicism are described as messengers, as\r\nscouts of God, as representatives of divine nature. The advancing\r\nstudent who is close to the goal of being a philosopher\r\nhas the rank of an officer. He is already able to establish\r\ninner freedom and independence. He understands the basic\r\nStoic truth of subjective consciousness, which is to distinguish\r\nwhat is in our power from what is not in our power. Not in\r\nour power are all the elements which constitute our environment,\r\nsuch as wealth, health, reputation, social prestige,\r\npower, the lives of those we love, and death. In our power are\r\nour thinking, our intentions, our desires, our decisions. These\r\nmake it possible for us to control ourselves and to make of\r\nourselves elements and parts of the universe of nature. This\r\nknowledge of ourselves makes us free in a world of dependencies.\r\nThis superiority of our powers enables us to live in\r\nconformity with nature. The rational philosophy of control\r\nof Self and of adjustment to the Whole implies an asceticism\r\nof the emotional and the sensitive life. The philosopher must\r\nexamine and control his passions, his love, his tenderness at\r\nall times in order always to be ready for the inevitable moment\r\nof farewell. The Stoics practiced a Jesuitism \u003ci\u003eavant la\r\nlettre\u003c/i\u003e. They were able to live in the world as if they did not\r\nlive in it. To the Stoic, life is a military camp, a play on the\r\nstage, a banquet to which we are invited. The \u003ci\u003eEnchiridion\u003c/i\u003e\r\nbriefly indicated the techniques which the philosopher should\r\napply in acting well the diverse roles which God might assign\r\nto those whom he loves, the Stoic philosophers. From the\r\nrules of social conduct to the recommendations of sexual\r\nasceticism before marriage, and the method of true thinking,\r\nthe advanced Stoic will find all principles of perfection and\r\nall precepts for realizing philosophical principles in his conduct\r\nin this tiny volume.\u003c/p\u003e\r\n\u003cp\u003eThus the \u003ci\u003eEnchiridion\u003c/i\u003e was liberating for all intellectuals\r\nwho learned from it that there are philosophical ways of self-redemption.\r\nFrom its time, the secular thinker could feel\r\njubilant because he was not in need of a divine grace. Epictetus\r\nhad taught him that philosophical reason could make\r\nhim free and that he was capable of redeeming himself by\r\nsound reasoning.\u003c/p\u003e\r\n\u003cp\u003eIn the Stoic distinctions of personality and world, of I and\r\nmine, of subjective consciousness and the world of objects,\r\nof freedom and dependence, we find implicit the basic elements\r\nof modern philosophies of rationalism and of objective\r\nidealism or pantheism. For this reason there is a continuous\r\nrenascence of Stoicism from Descartes, Grotius, and Bishop\r\nButler, to Montesquieu, Adam Smith, and Kant. In this long\r\ndevelopment in modern times, the tiny \u003ci\u003eEnchiridion\u003c/i\u003e of Epictetus\r\nplayed a remarkable part.\u003c/p\u003e\r\n\u003cp\u003eThe translations of Epictetus and of all other Stoics had the\r\nwidest effect on philosophers, theologians, and lay thinkers.\r\nThey were studied by the clergy of the various Christian denominations,\r\nby the scientists who were striving for a natural\r\nreligion, and by the independent philosophers who were eager\r\nto separate philosophy from religion. There were many outstanding\r\nbishops in the Catholic and Anglican Churches who\r\nwere eager to transform the traditions of Roman Stoicism\r\ninto Christian Stoicism. Among the Calvinistic denominations\r\nwere many thinkers who were in sympathy with Stoic moral\r\nprinciples because of their praise of the austerity of life and\r\nof the control of passions. Likewise the adherents of natural\r\nreligion were propagating Stoicism as the ideal pattern of\r\nuniversally valid and intelligible religion. Renascent Stoicism\r\nhad three functions in the rise of the modern world. First, it\r\nreconciled Christian traditions to modern rationalistic philosophies;\r\nsecondly, it established an ideal pattern of natural\r\nreligion; and, thirdly, it opened the way for the autonomy of\r\nmorals.\u003c/p\u003e\r\n\r\n\u003cp class=\"right\"\u003eALBERT SALOMON\u003c/p\u003e\r\n\r\n\u003cp class=\"letter\"\u003e\r\nThe New School for Social Research\u003cbr/\u003e\r\n\u003ci\u003eJuly, 1948\u003c/i\u003e\r\n\u003c/p\u003e\r\n\r\n\u003c/div\u003e\u003c!–end chapter–\u003e\r\n\r\n\u003cdiv class=\"chapter\"\u003e\r\n\r\n\u003ch2 id=\"c3\"\u003eSELECTED BIBLIOGRAPHY\u003c/h2\u003e\r\n\u003ch3\u003e\u003ci\u003eEpictetus: Life and Work\u003c/i\u003e\u003c/h3\u003e\r\n\u003cdl class=\"biblio\"\u003e\r\n\u003cdt class=\"biblio\"\u003eArnim, Hans V., “Epictetos” in Pauli-Wissowa (ed), \u003ci\u003eReal-Encyclopaedie\r\nder classischen Altertumswissenschaft\u003c/i\u003e, VI,\r\ncol. 126-131.\u003c/dt\u003e\r\n\u003cdt class=\"biblio\"\u003eArnold, E. V., “Epictetus” in Hastings, \u003ci\u003eEncyclopedia of Religion\r\nand Ethics\u003c/i\u003e, 1912. Vol. V, pp. 323, 324.\u003c/dt\u003e\r\n\u003cdt class=\"biblio\"\u003eBonhoeffer, A., \u003ci\u003eEpiktet und die Stoa\u003c/i\u003e. Stuttgart, 1890.\u003c/dt\u003e\r\n\u003cdt class=\"biblio\"\u003e——, \u003ci\u003eEthik des Stoikers Epiktet\u003c/i\u003e. Stuttgart, 1894.\u003c/dt\u003e\r\n\u003cdt class=\"biblio\"\u003e——, \u003ci\u003eEpiktet und das Neue Testament\u003c/i\u003e. Giessen, 1911.\u003c/dt\u003e\r\n\u003cdt class=\"biblio\"\u003eBruns, Ivo, \u003ci\u003eDe schola Epicteti\u003c/i\u003e. Kiel, 1897.\u003c/dt\u003e\r\n\u003cdt class=\"biblio\"\u003eBultmann, Rudolf, “Das religiöse Moment in der ethischen\r\nUnterweisung des Epiktets und das Neue Testament,”\r\n\u003ci\u003eZeitschrift für die neutestamentliche Wissenschaft und\r\ndie Kunde des Urchristentums\u003c/i\u003e, Vol. XIII, 1912; pp. 97-110;\r\n177-191.\u003c/dt\u003e\r\n\u003cdt class=\"biblio\"\u003eColardeau, Th., \u003ci\u003eEtude sur Epictète\u003c/i\u003e. Paris, 1903.\u003c/dt\u003e\r\n\u003cdt class=\"biblio\"\u003eHartmann, K., “Arrian und Epiktet,” \u003ci\u003eNeue Jahrbücher für\r\ndas klassische Altertum\u003c/i\u003e, Vol. XV, 1905.\u003c/dt\u003e\r\n\u003cdt class=\"biblio\"\u003eJagu, Amand, \u003ci\u003eEpictète et Platon\u003c/i\u003e. Paris, 1944.\u003c/dt\u003e\r\n\u003cdt class=\"biblio\"\u003eLagrange, M. J., “La philosophie religieuse d’Epictète et le\r\nChristianisme,” \u003ci\u003eRevue Biblique\u003c/i\u003e, Vol. IX, 1912; pp. 5-21,\r\n192-212.\u003c/dt\u003e\r\n\u003cdt class=\"biblio\"\u003eOldfather, W. A., “Introduction” to \u003ci\u003eEpictetus\u003c/i\u003e, “Loeb Classics,”\r\nVol. I.\u003c/dt\u003e\r\n\u003cdt class=\"biblio\"\u003eSouilhé, J., “Introduction” to \u003ci\u003eEntretiens\u003c/i\u003e. Paris, 1943.\u003c/dt\u003e\r\n\u003cdt class=\"biblio\"\u003eWeber, Louis, “La morale d’Epictète et les besoins présents de\r\nl’enseignment moral,” \u003ci\u003eRevue de Métaphysique et de\r\nMorale\u003c/i\u003e, 1905, pp. 830-858; 1906, pp. 342-360; 1907, pp.\r\n327-347; 1909, pp. 203-326.\u003c/dt\u003e\r\n\u003c/dl\u003e\r\n\r\n\u003ch3\u003e\u003ci\u003eMain Works on Stoicism and Related Problems\u003c/i\u003e\u003c/h3\u003e\r\n\u003cdl class=\"biblio\"\u003e\r\n\u003cdt class=\"biblio\"\u003eArnold, E. V., \u003ci\u003eRoman Stoicism\u003c/i\u003e. Cambridge, E., 1911.\u003c/dt\u003e\r\n\u003cdt class=\"biblio\"\u003eBevan, E., \u003ci\u003eStoics and Sceptics\u003c/i\u003e. Oxford, 1913.\u003c/dt\u003e\r\n\u003cdt class=\"biblio\"\u003eBrochard, V., \u003ci\u003eEtudes de philosophie ancienne et de philosophie\r\nmoderne\u003c/i\u003e, Paris, 1912.\u003c/dt\u003e\r\n\u003cdt class=\"biblio\"\u003eHicks, R. D., \u003ci\u003eStoic and Epicurean\u003c/i\u003e. New York, 1910.\u003c/dt\u003e\r\n\u003cdt class=\"biblio\"\u003eMartha, C., \u003ci\u003eLes moralistes sur l’Empire Romain\u003c/i\u003e. Paris, 1886.\u003c/dt\u003e\r\n\u003cdt class=\"biblio\"\u003eMurray, Gilbert, \u003ci\u003eStoic, Christian, Humanist\u003c/i\u003e. London, 1940.\u003c/dt\u003e\r\n\u003cdt class=\"biblio\"\u003eRobin, L., \u003ci\u003eLa morale antique\u003c/i\u003e. Paris, 1938, pp. 57, 130, 152, 167.\u003c/dt\u003e\r\n\u003cdt class=\"biblio\"\u003eWendland, Paul, \u003ci\u003ePhilo und die cynisch-stoische Diatribe\u003c/i\u003e. Berlin,\r\n1895.\u003c/dt\u003e\r\n\u003cdt class=\"biblio\"\u003e——, \u003ci\u003eDie hellenistische Kultur in ihren Beziehungen zum\r\nJudentum und Christentum\u003c/i\u003e. Tübingen, 1912.\u003c/dt\u003e\r\n\u003cdt class=\"biblio\"\u003eZanta, L., \u003ci\u003eLa renaissance du Stoicisme au XVIième siècle\u003c/i\u003e.\r\nParis, 1914.\u003c/dt\u003e\r\n\u003cdt class=\"biblio\"\u003eZeller, E., \u003ci\u003eThe Stoics, Epicureans, and Sceptics\u003c/i\u003e. London, 1892.\u003c/dt\u003e\r\n\u003c/dl\u003e\r\n\u003ch3\u003e\u003ci\u003eInfluence of Stoicism\u003c/i\u003e\u003c/h3\u003e\r\n\u003cdl class=\"biblio\"\u003e\r\n\u003cdt class=\"biblio\"\u003eBusson, Henry, \u003ci\u003eLa pensée religieuse Française de Charron à\r\nPascal\u003c/i\u003e. Paris, 1933. Chap. VIII: Stoiciens et Epicuriens,\r\npp. 379-429.\u003c/dt\u003e\r\n\u003cdt class=\"biblio\"\u003eDilthey, Wilhelm, \u003ci\u003eGesammelte Werke\u003c/i\u003e, Vol. II. “Einfluss der\r\nStoa auf die Ausbildung des natürlichen Systems der\r\nGeisteswissenschaften,” pp. 153-162; “Anthropologie, Stoa\r\nund natürliches System im XVII. Jahrhundert,” pp. 439-457.\u003c/dt\u003e\r\n\u003cdt class=\"biblio\"\u003eGroethuysen, Bernard, \u003ci\u003ePhilosophische Anthropologie\u003c/i\u003e. München,\r\n1928. (Chap. “Die römisch-griechische Lebensphilosophie.”)\u003c/dt\u003e\r\n\u003cdt class=\"biblio\"\u003eRand, B., \u003ci\u003eThe Life, Letters, etc. of Anthony, Earl of Shaftesbury\u003c/i\u003e.\r\nLondon, 1900.\u003c/dt\u003e\r\n\u003cdt class=\"biblio\"\u003eSaunders, Jason L., \u003ci\u003eJustus Lipsius. The Philosophy of Renaissance\r\nStoicism\u003c/i\u003e. New York, 1955.\u003c/dt\u003e\r\n\u003cdt class=\"biblio\"\u003eWenley, R. M., \u003ci\u003eStoicism and Its Influence\u003c/i\u003e. New York, 1927.\u003c/dt\u003e\r\n\u003c/dl\u003e\r\n\r\n\u003c/div\u003e\u003c!–end chapter–\u003e\r\n\r\n\u003cdiv class=\"chapter\"\u003e\r\n\r\n\u003ch2 id=\"c4\"\u003eTHE ENCHIRIDION\u003c/h2\u003e\r\n\r\n\u003ch3\u003eI\u003c/h3\u003e\r\n\u003cp\u003eThere are things which are within our power, and there\r\nare things which are beyond our power. Within our power\r\nare opinion, aim, desire, aversion, and, in one word, whatever\r\naffairs are our own. Beyond our power are body, property,\r\nreputation, office, and, in one word, whatever are not\r\nproperly our own affairs.\u003c/p\u003e\r\n\u003cp\u003eNow the things within our power are by nature free, unrestricted,\r\nunhindered; but those beyond our power are weak,\r\ndependent, restricted, alien. Remember, then, that if you\r\nattribute freedom to things by nature dependent and take\r\nwhat belongs to others for your own, you will be hindered,\r\nyou will lament, you will be disturbed, you will find fault\r\nboth with gods and men. But if you take for your own only\r\nthat which is your own and view what belongs to others just\r\nas it really is, then no one will ever compel you, no one will\r\nrestrict you; you will find fault with no one, you will accuse\r\nno one, you will do nothing against your will; no one will\r\nhurt you, you will not have an enemy, nor will you suffer\r\nany harm.\u003c/p\u003e\r\n\u003cp\u003eAiming, therefore, at such great things, remember that you\r\nmust not allow yourself any inclination, however slight, toward\r\nthe attainment of the others; but that you must entirely\r\nquit some of them, and for the present postpone the rest.\r\nBut if you would have these, and possess power and wealth\r\nlikewise, you may miss the latter in seeking the former; and\r\nyou will certainly fail of that by which alone happiness and\r\nfreedom are procured.\u003c/p\u003e\r\n\u003cp\u003eSeek at once, therefore, to be able to say to every unpleasing\r\nsemblance, “You are but a semblance and by no means\r\nthe real thing.” And then examine it by those rules which\r\nyou have; and first and chiefly by this: whether it concerns\r\nthe things which are within our own power or those which\r\nare not; and if it concerns anything beyond our power, be\r\nprepared to say that it is nothing to you.\u003c/p\u003e\r\n\u003ch3\u003eII\u003c/h3\u003e\r\n\u003cp\u003eRemember that desire demands the attainment of that of\r\nwhich you are desirous; and aversion demands the avoidance\r\nof that to which you are averse; that he who fails of the object\r\nof his desires is disappointed; and he who incurs the object\r\nof his aversion is wretched. If, then, you shun only those undesirable\r\nthings which you can control, you will never incur\r\nanything which you shun; but if you shun sickness, or death,\r\nor poverty, you will run the risk of wretchedness. Remove\r\n[the habit of] aversion, then, from all things that are not\r\nwithin our power, and apply it to things undesirable which\r\nare within our power. But for the present, altogether restrain\r\ndesire; for if you desire any of the things not within our own\r\npower, you must necessarily be disappointed; and you are\r\nnot yet secure of those which are within our power, and so\r\nare legitimate objects of desire. Where it is practically necessary\r\nfor you to pursue or avoid anything, do even this with\r\ndiscretion and gentleness and moderation.\u003c/p\u003e\r\n\u003ch3\u003eIII\u003c/h3\u003e\r\n\u003cp\u003eWith regard to whatever objects either delight the mind or\r\ncontribute to use or are tenderly beloved, remind yourself of\r\nwhat nature they are, beginning with the merest trifles: if\r\nyou have a favorite cup, that it is but a cup of which you are\r\nfond of—for thus, if it is broken, you can bear it; if you embrace\r\nyour child or your wife, that you embrace a mortal—and\r\nthus, if either of them dies, you can bear it.\u003c/p\u003e\r\n\u003ch3\u003eIV\u003c/h3\u003e\r\n\u003cp\u003eWhen you set about any action, remind yourself of what\r\nnature the action is. If you are going to bathe, represent to\r\nyourself the incidents usual in the bath—some persons pouring\r\nout, others pushing in, others scolding, others pilfering.\r\nAnd thus you will more safely go about this action if you\r\nsay to yourself, “I will now go to bathe and keep my own will\r\nin harmony with nature.” And so with regard to every other\r\naction. For thus, if any impediment arises in bathing, you will\r\nbe able to say, “It was not only to bathe that I desired, but\r\nto keep my will in harmony with nature; and I shall not keep\r\nit thus if I am out of humor at things that happen.”\u003c/p\u003e\r\n\u003ch3\u003eV\u003c/h3\u003e\r\n\u003cp\u003eMen are disturbed not by things, but by the views which\r\nthey take of things. Thus death is nothing terrible, else it\r\nwould have appeared so to Socrates. But the terror consists in\r\nour notion of death, that it is terrible. When, therefore, we\r\nare hindered or disturbed, or grieved, let us never impute it\r\nto others, but to ourselves—that is, to our own views. It is the\r\naction of an uninstructed person to reproach others for his\r\nown misfortunes; of one entering upon instruction, to reproach\r\nhimself; and one perfectly instructed, to reproach\r\nneither others nor himself.\u003c/p\u003e\r\n\u003ch3\u003eVI\u003c/h3\u003e\r\n\u003cp\u003eBe not elated at any excellence not your own. If a horse\r\nshould be elated, and say, “I am handsome,” it might be endurable.\r\nBut when you are elated and say, “I have a handsome\r\nhorse,” know that you are elated only on the merit of\r\nthe horse. What then is your own? The use of the phenomena\r\nof existence. So that when you are in harmony with nature\r\nin this respect, you will be elated with some reason; for you\r\nwill be elated at some good of your own.\u003c/p\u003e\r\n\u003ch3\u003eVII\u003c/h3\u003e\r\n\u003cp\u003eAs in a voyage, when the ship is at anchor, if you go on\r\nshore to get water, you may amuse yourself with picking up\r\na shellfish or a truffle in your way, but your thoughts ought\r\nto be bent toward the ship, and perpetually attentive, lest the\r\ncaptain should call, and then you must leave all these things,\r\nthat you may not have to be carried on board the vessel,\r\nbound like a sheep; thus likewise in life, if, instead of a truffle\r\nor shellfish, such a thing as a wife or a child be granted you,\r\nthere is no objection; but if the captain calls, run to the ship,\r\nleave all these things, and never look behind. But if you are\r\nold, never go far from the ship, lest you should be missing\r\nwhen called for.\u003c/p\u003e\r\n\u003ch3\u003eVIII\u003c/h3\u003e\r\n\u003cp\u003eDemand not that events should happen as you wish; but\r\nwish them to happen as they do happen, and you will go on\r\nwell.\u003c/p\u003e\r\n\u003ch3\u003eIX\u003c/h3\u003e\r\n\u003cp\u003eSickness is an impediment to the body, but not to the will\r\nunless itself pleases. Lameness is an impediment to the leg,\r\nbut not to the will; and say this to yourself with regard to\r\neverything that happens. For you will find it to be an impediment\r\nto something else, but not truly to yourself.\u003c/p\u003e\r\n\u003ch3\u003eX\u003c/h3\u003e\r\n\u003cp\u003eUpon every accident, remember to turn toward yourself\r\nand inquire what faculty you have for its use. If you encounter\r\na handsome person, you will find continence the faculty\r\nneeded; if pain, then fortitude; if reviling, then patience.\r\nAnd when thus habituated, the phenomena of existence will\r\nnot overwhelm you.\u003c/p\u003e\r\n\u003ch3\u003eXI\u003c/h3\u003e\r\n\u003cp\u003eNever say of anything, “I have lost it,” but, “I have restored\r\nit.” Has your child died? It is restored. Has your wife died?\r\nShe is restored. Has your estate been taken away? That likewise\r\nis restored. “But it was a bad man who took it.” What\r\nis it to you by whose hands he who gave it has demanded it\r\nagain? While he permits you to possess it, hold it as something\r\nnot your own, as do travelers at an inn.\u003c/p\u003e\r\n\u003ch3\u003eXII\u003c/h3\u003e\r\n\u003cp\u003eIf you would improve, lay aside such reasonings as these:\r\n“If I neglect my affairs, I shall not have a maintenance; if\r\nI do not punish my servant, he will be good for nothing.”\r\nFor it were better to die of hunger, exempt from grief and\r\nfear, than to live in affluence with perturbation; and it is\r\nbetter that your servant should be bad than you unhappy.\u003c/p\u003e\r\n\u003cp\u003eBegin therefore with little things. Is a little oil spilled or a\r\nlittle wine stolen? Say to yourself, “This is the price paid for\r\npeace and tranquillity; and nothing is to be had for nothing.”\r\nAnd when you call your servant, consider that it is possible\r\nhe may not come at your call; or, if he does, that he may not\r\ndo what you wish. But it is not at all desirable for him, and\r\nvery undesirable for you, that it should be in his power to\r\ncause you any disturbance.\u003c/p\u003e\r\n\u003ch3\u003eXIII\u003c/h3\u003e\r\n\u003cp\u003eIf you would improve, be content to be thought foolish\r\nand dull with regard to externals. Do not desire to be thought\r\nto know anything; and though you should appear to others to\r\nbe somebody, distrust yourself. For be assured, it is not easy\r\nat once to keep your will in harmony with nature and to\r\nsecure externals; but while you are absorbed in the one, you\r\nmust of necessity neglect the other.\u003c/p\u003e\r\n\u003ch3\u003eXIV\u003c/h3\u003e\r\n\u003cp\u003eIf you wish your children and your wife and your friends\r\nto live forever, you are foolish, for you wish things to be in\r\nyour power which are not so, and what belongs to others to\r\nbe your own. So likewise, if you wish your servant to be without\r\nfault, you are foolish, for you wish vice not to be vice but\r\nsomething else. But if you wish not to be disappointed in\r\nyour desires, that is in your own power. Exercise, therefore,\r\nwhat is in your power. A man’s master is he who is able to\r\nconfer or remove whatever that man seeks or shuns. Whoever\r\nthen would be free, let him wish nothing, let him decline\r\nnothing, which depends on others; else he must necessarily\r\nbe a slave.\u003c/p\u003e\r\n\u003ch3\u003eXV\u003c/h3\u003e\r\n\u003cp\u003eRemember that you must behave as at a banquet. Is anything\r\nbrought round to you? Put out your hand and take a\r\nmoderate share. Does it pass by you? Do not stop it. Is it not\r\nyet come? Do not yearn in desire toward it, but wait till it\r\nreaches you. So with regard to children, wife, office, riches;\r\nand you will some time or other be worthy to feast with the\r\ngods. And if you do not so much as take the things which are\r\nset before you, but are able even to forego them, then you\r\nwill not only be worthy to feast with the gods, but to rule\r\nwith them also. For, by thus doing, Diogenes and Heraclitus,\r\nand others like them, deservedly became divine, and were\r\nso recognized.\u003c/p\u003e\r\n\u003ch3\u003eXVI\u003c/h3\u003e\r\n\u003cp\u003eWhen you see anyone weeping for grief, either that his son\r\nhas gone abroad or that he has suffered in his affairs, take\r\ncare not to be overcome by the apparent evil, but discriminate\r\nand be ready to say, “What hurts this man is not this occurrence\r\nitself—for another man might not be hurt by it—but the\r\nview he chooses to take of it.” As far as conversation goes,\r\nhowever, do not disdain to accommodate yourself to him and,\r\nif need be, to groan with him. Take heed, however, not to\r\ngroan inwardly, too.\u003c/p\u003e\r\n\u003ch3\u003eXVII\u003c/h3\u003e\r\n\u003cp\u003eRemember that you are an actor in a drama of such sort as\r\nthe Author chooses—if short, then in a short one; if long,\r\nthen in a long one. If it be his pleasure that you should enact\r\na poor man, or a cripple, or a ruler, or a private citizen, see\r\nthat you act it well. For this is your business—to act well the\r\ngiven part, but to choose it belongs to another.\u003c/p\u003e\r\n\u003ch3\u003eXVIII\u003c/h3\u003e\r\n\u003cp\u003eWhen a raven happens to croak unluckily, be not overcome\r\nby appearances, but discriminate and say, “Nothing is\r\nportended to \u003ci\u003eme\u003c/i\u003e, either to my paltry body, or property,\r\nor reputation, or children, or wife. But to \u003ci\u003eme\u003c/i\u003e all portents\r\nare lucky if I will. For whatsoever happens, it belongs to me\r\nto derive advantage therefrom.”\u003c/p\u003e\r\n\u003ch3\u003eXIX\u003c/h3\u003e\r\n\u003cp\u003eYou can be unconquerable if you enter into no combat in\r\nwhich it is not in your own power to conquer. When, therefore,\r\nyou see anyone eminent in honors or power, or in high\r\nesteem on any other account, take heed not to be bewildered\r\nby appearances and to pronounce him happy; for if the essence\r\nof good consists in things within our own power, there\r\nwill be no room for envy or emulation. But, for your part,\r\ndo not desire to be a general, or a senator, or a consul, but\r\nto be free; and the only way to this is a disregard of things\r\nwhich lie not within our own power.\u003c/p\u003e\r\n\u003ch3\u003eXX\u003c/h3\u003e\r\n\u003cp\u003eRemember that it is not he who gives abuse or blows, who\r\naffronts, but the view we take of these things as insulting.\r\nWhen, therefore, anyone provokes you, be assured that it is\r\nyour own opinion which provokes you. Try, therefore, in the\r\nfirst place, not to be bewildered by appearances. For if you\r\nonce gain time and respite, you will more easily command\r\nyourself.\u003c/p\u003e\r\n\r\n\u003ch3\u003eXXI\u003c/h3\u003e\r\n\u003cp\u003eLet death and exile, and all other things which appear terrible,\r\nbe daily before your eyes, but death chiefly; and you\r\nwill never entertain an abject thought, nor too eagerly covet\r\nanything.\u003c/p\u003e\r\n\u003ch3\u003eXXII\u003c/h3\u003e\r\n\u003cp\u003eIf you have an earnest desire toward philosophy, prepare\r\nyourself from the very first to have the multitude laugh and\r\nsneer, and say, “He is returned to us a philosopher all at\r\nonce”; and, “Whence this supercilious look?” Now, for your\r\npart, do not have a supercilious look indeed, but keep steadily\r\nto those things which appear best to you, as one appointed\r\nby God to this particular station. For remember that, if you\r\nare persistent, those very persons who at first ridiculed will\r\nafterwards admire you. But if you are conquered by them,\r\nyou will incur a double ridicule.\u003c/p\u003e\r\n\u003ch3\u003eXXIII\u003c/h3\u003e\r\n\u003cp\u003eIf you ever happen to turn your attention to externals, for\r\nthe pleasure of anyone, be assured that you have ruined your\r\nscheme of life. Be content, then, in everything, with being a\r\nphilosopher; and if you wish to seem so likewise to anyone,\r\nappear so to yourself, and it will suffice you.\u003c/p\u003e\r\n\u003ch3\u003eXXIV\u003c/h3\u003e\r\n\u003cp\u003eLet not such considerations as these distress you: “I shall\r\nlive in discredit and be nobody anywhere.” For if discredit be\r\nan evil, you can no more be involved in evil through another\r\nthan in baseness. Is it any business of yours, then, to get power\r\nor to be admitted to an entertainment? By no means. How\r\nthen, after all, is this discredit? And how it is true that you\r\nwill be nobody anywhere when you ought to be somebody in\r\nthose things only which are within your own power, in which\r\nyou may be of the greatest consequence? “But my friends will\r\nbe unassisted.” What do you mean by “unassisted”? They will\r\nnot have money from you, nor will you make them Roman\r\ncitizens. Who told you, then, that these are among the things\r\nwithin our own power, and not rather the affairs of others?\r\nAnd who can give to another the things which he himself\r\nhas not? “Well, but get them, then, that we too may have a\r\nshare.” If I can get them with the preservation of my own\r\nhonor and fidelity and self-respect, show me the way and I\r\nwill get them; but if you require me to lose my own proper\r\ngood, that you may gain what is no good, consider how unreasonable\r\nand foolish you are. Besides, which would you\r\nrather have, a sum of money or a faithful and honorable\r\nfriend? Rather assist me, then, to gain this character than\r\nrequire me to do those things by which I may lose it. Well,\r\nbut my country, say you, as far as depends upon me, will be\r\nunassisted. Here, again, what assistance is this you mean? It\r\nwill not have porticos nor baths of your providing? And what\r\nsignifies that? Why, neither does a smith provide it with\r\nshoes, nor a shoemaker with arms. It is enough if everyone\r\nfully performs his own proper business. And were you to\r\nsupply it with another faithful and honorable citizen, would\r\nnot he be of use to it? Yes. Therefore neither are you yourself\r\nuseless to it. “What place, then,” say you, “shall I hold\r\nin the state?” Whatever you can hold with the preservation\r\nof your fidelity and honor. But if, by desiring to be useful\r\nto that, you lose these, how can you serve your country when\r\nyou have become faithless and shameless?\u003c/p\u003e\r\n\u003ch3\u003eXXV\u003c/h3\u003e\r\n\u003cp\u003eIs anyone preferred before you at an entertainment, or in\r\ncourtesies, or in confidential intercourse? If these things are\r\ngood, you ought to rejoice that he has them; and if they are\r\nevil, do not be grieved that you have them not. And remember\r\nthat you cannot be permitted to rival others in externals\r\nwithout using the same means to obtain them. For how can\r\nhe who will not haunt the door of any man, will not attend\r\nhim, will not praise him, have an equal share with him who\r\ndoes these things? You are unjust, then, and unreasonable if\r\nyou are unwilling to pay the price for which these things are\r\nsold, and would have them for nothing. For how much are\r\nlettuces sold? An obulus, for instance. If another, then, paying\r\nan obulus, takes the lettuces, and you, not paying it, go without\r\nthem, do not imagine that he has gained any advantage\r\nover you. For as he has the lettuces, so you have the obulus\r\nwhich you did not give. So, in the present case, you have not\r\nbeen invited to such a person’s entertainment because you\r\nhave not paid him the price for which a supper is sold. It is\r\nsold for praise; it is sold for attendance. Give him, then, the\r\nvalue if it be for your advantage. But if you would at the\r\nsame time not pay the one, and yet receive the other, you are\r\nunreasonable and foolish. Have you nothing, then, in place\r\nof the supper? Yes, indeed, you have—not to praise him whom\r\nyou do not like to praise; not to bear the insolence of his\r\nlackeys.\u003c/p\u003e\r\n\u003ch3\u003eXXVI\u003c/h3\u003e\r\n\u003cp\u003eThe will of nature may be learned from things upon which\r\nwe are all agreed. As when our neighbor’s boy has broken a\r\ncup, or the like, we are ready at once to say, “These are\r\ncasualties that will happen”; be assured, then, that when\r\nyour own cup is likewise broken, you ought to be affected just\r\nas when another’s cup was broken. Now apply this to greater\r\nthings. Is the child or wife of another dead? There is no one\r\nwho would not say, “This is an accident of mortality.” But if\r\nanyone’s own child happens to die, it is immediately, “Alas!\r\nhow wretched am I!” It should be always remembered how\r\nwe are affected on hearing the same thing concerning others.\u003c/p\u003e\r\n\r\n\u003ch3\u003eXXVII\u003c/h3\u003e\r\n\u003cp\u003eAs a mark\u003ca href=\"#fn1\" name=\"fnref1\"\u003e\u003csup\u003e[1]\u003c/sup\u003e\u003c/a\u003e is not set up for the sake of missing the aim,\r\nso neither does the nature of evil exist in the world.\u003c/p\u003e\r\n\u003ch3\u003eXXVIII\u003c/h3\u003e\r\n\u003cp\u003eIf a person had delivered up your body to some passer-by,\r\nyou would certainly be angry. And do you feel no shame in\r\ndelivering up your own mind to any reviler, to be disconcerted\r\nand confounded?\u003c/p\u003e\r\n\u003ch3\u003eXXIX\u003ca href=\"#fn2\" name=\"fnref2\"\u003e\u003csup\u003e[2]\u003c/sup\u003e\u003c/a\u003e\u003c/h3\u003e\r\n\u003cp\u003eIn every affair consider what precedes and what follows,\r\nand then undertake it. Otherwise you will begin with spirit,\r\nindeed, careless of the consequences, and when these are developed,\r\nyou will shamefully desist. “I would conquer at the\r\nOlympic Games.” But consider what precedes and what follows,\r\nand then, if it be for your advantage, engage in the\r\naffair. You must conform to rules, submit to a diet, refrain\r\nfrom dainties; exercise your body, whether you choose it or\r\nnot, at a stated hour, in heat and cold; you must drink no\r\ncold water, and sometimes no wine—in a word, you must give\r\nyourself up to your trainer as to a physician. Then, in the\r\ncombat, you may be thrown into a ditch, dislocate your arm,\r\nturn your ankle, swallow an abundance of dust, receive stripes\r\n[for negligence], and, after all, lose the victory. When you\r\nhave reckoned up all this, if your inclination still holds, set\r\nabout the combat. Otherwise, take notice, you will behave\r\nlike children who sometimes play wrestlers, sometimes gladiators,\r\nsometimes blow a trumpet, and sometimes act a tragedy,\r\nwhen they happen to have seen and admired these shows.\r\nThus you too will be at one time a wrestler, and another a\r\ngladiator; now a philosopher, now an orator; but nothing in\r\nearnest. Like an ape you mimic all you see, and one thing\r\nafter another is sure to please you, but is out of favor as\r\nsoon as it becomes familiar. For you have never entered upon\r\nanything considerately; nor after having surveyed and tested\r\nthe whole matter, but carelessly, and with a halfway zeal.\r\nThus some, when they have seen a philosopher and heard a man speaking like\r\nEuphrates\u003ca href=\"#fn3\" name=\"fnref3\"\u003e\u003csup\u003e[3]\u003c/sup\u003e\u003c/a\u003e—though, indeed, who can\r\nspeak like him?—have a mind to be philosophers, too. Consider\r\nfirst, man, what the matter is, and what your own nature\r\nis able to bear. If you would be a wrestler, consider your\r\nshoulders, your back, your thighs; for different persons are\r\nmade for different things. Do you think that you can act as\r\nyou do and be a philosopher, that you can eat, drink, be\r\nangry, be discontented, as you are now? You must watch, you\r\nmust labor, you must get the better of certain appetites, must\r\nquit your acquaintances, be despised by your servant, be\r\nlaughed at by those you meet; come off worse than others in\r\neverything—in offices, in honors, before tribunals. When you\r\nhave fully considered all these things, approach, if you please—that\r\nis, if, by parting with them, you have a mind to purchase\r\nserenity, freedom, and tranquillity. If not, do not come\r\nhither; do not, like children, be now a philosopher, then a\r\npublican, then an orator, and then one of Caesar’s officers.\r\nThese things are not consistent. You must be one man, either\r\ngood or bad. You must cultivate either your own reason or\r\nelse externals; apply yourself either to things within or without\r\nyou—that is, be either a philosopher or one of the mob.\u003c/p\u003e\r\n\u003ch3\u003eXXX\u003c/h3\u003e\r\n\u003cp\u003eDuties are universally measured by relations. Is a certain\r\nman your father? In this are implied taking care of him, submitting\r\nto him in all things, patiently receiving his reproaches,\r\nhis correction. But he is a bad father. Is your natural tie,\r\nthen, to a \u003ci\u003egood\u003c/i\u003e father? No, but to a father. Is a brother unjust?\r\nWell, preserve your own just relation toward him. Consider\r\nnot what \u003ci\u003ehe\u003c/i\u003e does, but what \u003ci\u003eyou\u003c/i\u003e are to do to keep your\r\nown will in a state conformable to nature, for another cannot\r\nhurt you unless you please. You will then be hurt when\r\nyou consent to be hurt. In this manner, therefore, if you\r\naccustom yourself to contemplate the relations of neighbor,\r\ncitizen, commander, you can deduce from each the corresponding\r\nduties.\u003c/p\u003e\r\n\u003ch3\u003eXXXI\u003c/h3\u003e\r\n\u003cp\u003eBe assured that the essence of piety toward the gods lies in\r\nthis—to form right opinions concerning them, as existing and\r\nas governing the universe justly and well. And fix yourself\r\nin this resolution, to obey them, and yield to them, and willingly\r\nfollow them amidst all events, as being ruled by the\r\nmost perfect wisdom. For thus you will never find fault with\r\nthe gods, nor accuse them of neglecting you. And it is not\r\npossible for this to be affected in any other way than by withdrawing\r\nyourself from things which are not within our own\r\npower, and by making good or evil to consist only in those\r\nwhich are. For if you suppose any other things to be either\r\ngood or evil, it is inevitable that, when you are disappointed\r\nof what you wish or incur what you would avoid, you should\r\nreproach and blame their authors. For every creature is naturally\r\nformed to flee and abhor things that appear hurtful and\r\nthat which causes them; and to pursue and admire those\r\nwhich appear beneficial and that which causes them. It is\r\nimpracticable, then, that one who supposes himself to be hurt\r\nshould rejoice in the person who, as he thinks, hurts him,\r\njust as it is impossible to rejoice in the hurt itself. Hence,\r\nalso, a father is reviled by his son when he does not impart\r\nthe things which seem to be good; and this made Polynices\r\nand Eteocles\u003ca href=\"#fn4\" name=\"fnref4\"\u003e\u003csup\u003e[4]\u003c/sup\u003e\u003c/a\u003e\r\nmutually enemies—that empire seemed good\r\nto both. On this account the husbandman reviles the gods;\r\n[and so do] the sailor, the merchant, or those who have lost\r\nwife or child. For where our interest is, there, too, is piety\r\ndirected. So that whoever is careful to regulate his desires and\r\naversions as he ought is thus made careful of piety likewise.\r\nBut it also becomes incumbent on everyone to offer libations\r\nand sacrifices and first fruits, according to the customs of his\r\ncountry, purely, and not heedlessly nor negligently; not avariciously,\r\nnor yet extravagantly.\u003c/p\u003e\r\n\u003ch3\u003eXXXII\u003c/h3\u003e\r\n\u003cp\u003eWhen you have recourse to divination, remember that you\r\nknow not what the event will be, and you come to learn\r\nit of the diviner; but of what nature it is you knew before\r\ncoming; at least, if you are of philosophic mind. For if it is\r\namong the things not within our own power, it can by no\r\nmeans be either good or evil. Do not, therefore, bring with\r\nyou to the diviner either desire or aversion—else you will\r\napproach him trembling—but first clearly understand that\r\nevery event is indifferent and nothing to \u003ci\u003eyou\u003c/i\u003e, of whatever\r\nsort it may be; for it will be in your power to make a right\r\nuse of it, and this no one can hinder. Then come with confidence\r\nto the gods as your counselors; and afterwards, when\r\nany counsel is given you, remember what counselors you have\r\nassumed, and whose advice you will neglect if you disobey.\r\nCome to divination as Socrates prescribed, in cases of which\r\nthe whole consideration relates to the event, and in which\r\nno opportunities are afforded by reason or any other art to\r\ndiscover the matter in view. When, therefore, it is our duty\r\nto share the danger of a friend or of our country, we ought\r\nnot to consult the oracle as to whether we shall share it with\r\nthem or not. For though the diviner should forewarn you\r\nthat the auspices are unfavorable, this means no more than\r\nthat either death or mutilation or exile is portended. But we\r\nhave reason within us; and it directs us, even with these\r\nhazards, to stand by our friend and our country. Attend,\r\ntherefore, to the greater diviner, the Pythian God, who once\r\ncast out of the temple him who neglected to save his\r\nfriend.\u003ca href=\"#fn5\" name=\"fnref5\"\u003e\u003csup\u003e[5]\u003c/sup\u003e\u003c/a\u003e\r\n\u003c/p\u003e\r\n\u003ch3\u003eXXXIII\u003c/h3\u003e\r\n\u003cp\u003eBegin by prescribing to yourself some character and demeanor,\r\nsuch as you may preserve both alone and in company.\u003c/p\u003e\r\n\u003cp\u003eBe mostly silent, or speak merely what is needful, and in\r\nfew words. We may, however, enter sparingly into discourse\r\nsometimes, when occasion calls for it; but let it not run on\r\nany of the common subjects, as gladiators, or horse races, or\r\nathletic champions, or food, or drink—the vulgar topics of\r\nconversation—and especially not on men, so as either to\r\nblame, or praise, or make comparisons. If you are able, then,\r\nby your own conversation, bring over that of your company\r\nto proper subjects; but if you happen to find yourself among\r\nstrangers, be silent.\u003c/p\u003e\r\n\u003cp\u003eLet not your laughter be loud, frequent, or abundant.\u003c/p\u003e\r\n\u003cp\u003eAvoid taking oaths, if possible, altogether; at any rate, so\r\nfar as you are able.\u003c/p\u003e\r\n\u003cp\u003eAvoid public and vulgar entertainments; but if ever an\r\noccasion calls you to them, keep your attention upon the\r\nstretch, that you may not imperceptibly slide into vulgarity.\r\nFor be assured that if a person be ever so pure himself, yet,\r\nif his companion be corrupted, he who converses with him\r\nwill be corrupted likewise.\u003c/p\u003e\r\n\u003cp\u003eProvide things relating to the body no further than absolute\r\nneed requires, as meat, drink, clothing, house, retinue.\r\nBut cut off everything that looks toward show and luxury.\u003c/p\u003e\r\n\r\n\u003cp\u003eBefore marriage guard yourself with all your ability from\r\nunlawful intercourse with women; yet be not uncharitable or\r\nsevere to those who are led into this, nor boast frequently\r\nthat you yourself do otherwise.\u003c/p\u003e\r\n\u003cp\u003eIf anyone tells you that a certain person speaks ill of you, do\r\nnot make excuses about what is said of you, but answer: “He\r\nwas ignorant of my other faults, else he would not have mentioned\r\nthese alone.”\u003c/p\u003e\r\n\u003cp\u003eIt is not necessary for you to appear often at public spectacles;\r\nbut if ever there is a proper occasion for you to be there,\r\ndo not appear more solicitous for any other than for yourself—that\r\nis, wish things to be only just as they are, and only\r\nthe best man to win; for thus nothing will go against you. But\r\nabstain entirely from acclamations and derision and violent\r\nemotions. And when you come away, do not discourse a great\r\ndeal on what has passed and what contributes nothing to\r\nyour own amendment. For it would appear by such discourse\r\nthat you were dazzled by the show.\u003c/p\u003e\r\n\u003cp\u003eBe not prompt or ready to attend private recitations; but if\r\nyou do attend, preserve your gravity and dignity, and yet\r\navoid making yourself disagreeable.\u003c/p\u003e\r\n\u003cp\u003eWhen you are going to confer with anyone, and especially\r\nwith one who seems your superior, represent to yourself how\r\nSocrates or Zeno\u003ca href=\"#fn6\" name=\"fnref6\"\u003e\u003csup\u003e[6]\u003c/sup\u003e\u003c/a\u003e would behave in such a case, and you will\r\nnot be at a loss to meet properly whatever may occur.\u003c/p\u003e\r\n\u003cp\u003eWhen you are going before anyone in power, fancy to\r\nyourself that you may not find him at home, that you may\r\nbe shut out, that the doors may not be opened to you, that\r\nhe may not notice you. If, with all this, it be your duty to go,\r\nbear what happens and never say to yourself, “It was not\r\nworth so much”; for this is vulgar, and like a man bewildered\r\nby externals.\u003c/p\u003e\r\n\u003cp\u003eIn company, avoid a frequent and excessive mention of\r\nyour own actions and dangers. For however agreeable it may\r\nbe to yourself to allude to the risks you have run, it is not\r\nequally agreeable to others to hear your adventures. Avoid\r\nlikewise an endeavor to excite laughter, for this may readily\r\nslide you into vulgarity, and, besides, may be apt to lower\r\nyou in the esteem of your acquaintance. Approaches to indecent\r\ndiscourse are likewise dangerous. Therefore, when\r\nanything of this sort happens, use the first fit opportunity to\r\nrebuke him who makes advances that way, or, at least, by\r\nsilence and blushing and a serious look show yourself to be\r\ndispleased by such talk.\u003c/p\u003e\r\n\u003ch3\u003eXXXIV\u003c/h3\u003e\r\n\u003cp\u003eIf you are dazzled by the semblance of any promised pleasure,\r\nguard yourself against being bewildered by it; but let\r\nthe affair wait your leisure, and procure yourself some delay.\r\nThen bring to your mind both points of time—that in which\r\nyou shall enjoy the pleasure, and that in which you will\r\nrepent and reproach yourself, after you have enjoyed it—and\r\nset before you, in opposition to these, how you will rejoice\r\nand applaud yourself if you abstain. And even though it\r\nshould appear to you a seasonable gratification, take heed\r\nthat its enticements and allurements and seductions may not\r\nsubdue you, but set in opposition to this how much better it\r\nis to be conscious of having gained so great a victory.\u003c/p\u003e\r\n\u003ch3\u003eXXXV\u003c/h3\u003e\r\n\u003cp\u003eWhen you do anything from a clear judgment that it ought\r\nto be done, never shrink from being seen to do it, even though\r\nthe world should misunderstand it; for if you are not acting\r\nrightly, shun the action itself; if you are, why fear those who\r\nwrongly censure you?\u003c/p\u003e\r\n\u003ch3\u003eXXXVI\u003c/h3\u003e\r\n\u003cp\u003eAs the proposition, “either it is day or it is night,” has\r\nmuch force in a disjunctive argument, but none at all in a\r\nconjunctive one, so, at a feast, to choose the largest share is\r\nvery suitable to the bodily appetite, but utterly inconsistent\r\nwith the social spirit of the entertainment. Remember, then,\r\nwhen you eat with another, not only the value to the body of\r\nthose things which are set before you, but also the value of\r\nproper courtesy toward your host.\u003c/p\u003e\r\n\u003ch3\u003eXXXVII\u003c/h3\u003e\r\n\u003cp\u003eIf you have assumed any character beyond your strength,\r\nyou have both demeaned yourself ill in that and quitted one\r\nwhich you might have supported.\u003c/p\u003e\r\n\u003ch3\u003eXXXVIII\u003c/h3\u003e\r\n\u003cp\u003eAs in walking you take care not to tread upon a nail, or\r\nturn your foot, so likewise take care not to hurt the ruling\r\nfaculty of your mind. And if we were to guard against this\r\nin every action, we should enter upon action more safely.\u003c/p\u003e\r\n\u003ch3\u003eXXXIX\u003c/h3\u003e\r\n\u003cp\u003eThe body is to everyone the proper measure of its possessions,\r\nas the foot is of the shoe. If, therefore, you stop at\r\nthis, you will keep the measure; but if you move beyond it,\r\nyou must necessarily be carried forward, as down a precipice;\r\nas in the case of a shoe, if you go beyond its fitness to the\r\nfoot, it comes first to be gilded, then purple, and then studded\r\nwith jewels. For to that which once exceeds the fit measure\r\nthere is no bound.\u003c/p\u003e\r\n\u003ch3\u003eXL\u003c/h3\u003e\r\n\u003cp\u003eWomen from fourteen years old are flattered by men with\r\nthe title of mistresses. Therefore, perceiving that they are regarded\r\nonly as qualified to give men pleasure, they begin to\r\nadorn themselves, and in that to place all their hopes. It is\r\nworth while, therefore, to try that they may perceive themselves\r\nhonored only so far as they appear beautiful in their\r\ndemeanor and modestly virtuous.\u003c/p\u003e\r\n\r\n\u003ch3\u003eXLI\u003c/h3\u003e\r\n\u003cp\u003eIt is a mark of want of intellect to spend much time in\r\nthings relating to the body, as to be immoderate in exercises,\r\nin eating and drinking, and in the discharge of other animal\r\nfunctions. These things should be done incidentally and our\r\nmain strength be applied to our reason.\u003c/p\u003e\r\n\u003ch3\u003eXLII\u003c/h3\u003e\r\n\u003cp\u003eWhen any person does ill by you, or speaks ill of you,\r\nremember that he acts or speaks from an impression that it is\r\nright for him to do so. Now it is not possible that he should\r\nfollow what appears right to you, but only what appears so\r\nto himself. Therefore, if he judges from false appearances,\r\nhe is the person hurt, since he, too, is the person deceived.\r\nFor if anyone takes a true proposition to be false, the proposition\r\nis not hurt, but only the man is deceived. Setting out,\r\nthen, from these principles, you will meekly bear with a person\r\nwho reviles you, for you will say upon every occasion,\r\n“It seemed so to him.”\u003c/p\u003e\r\n\u003ch3\u003eXLIII\u003c/h3\u003e\r\n\u003cp\u003eEverything has two handles: one by which it may be borne,\r\nanother by which it cannot. If your brother acts unjustly, do\r\nnot lay hold on the affair by the handle of his injustice, for\r\nby that it cannot be borne, but rather by the opposite—that\r\nhe is your brother, that he was brought up with you; and\r\nthus you will lay hold on it as it is to be borne.\u003c/p\u003e\r\n\u003ch3\u003eXLIV\u003c/h3\u003e\r\n\u003cp\u003eThese reasonings have no logical connection: “I am richer\r\nthan you, therefore I am your superior.” “I am more eloquent\r\nthan you, therefore I am your superior.” The true\r\nlogical connection is rather this: “I am richer than you,\r\ntherefore my possessions must exceed yours.” “I am more eloquent\r\nthan you, therefore my style must surpass yours.” But\r\nyou, after all, consist neither in property nor in style.\u003c/p\u003e\r\n\u003ch3\u003eXLV\u003c/h3\u003e\r\n\u003cp\u003eDoes anyone bathe hastily? Do not say that he does it ill,\r\nbut hastily. Does anyone drink much wine? Do not say that he\r\ndoes ill, but that he drinks a great deal. For unless you perfectly\r\nunderstand his motives, how should you know if he\r\nacts ill? Thus you will not risk yielding to any appearances\r\nbut such as you fully comprehend.\u003c/p\u003e\r\n\u003ch3\u003eXLVI\u003c/h3\u003e\r\n\u003cp\u003eNever proclaim yourself a philosopher, nor make much\r\ntalk among the ignorant about your principles, but show\r\nthem by actions. Thus, at an entertainment, do not discourse\r\nhow people ought to eat, but eat as you ought. For remember\r\nthat thus Socrates also universally avoided all ostentation.\r\nAnd when persons came to him and desired to be introduced\r\nby him to philosophers, he took them and introduced them;\r\nso well did he bear being overlooked. So if ever there should\r\nbe among the ignorant any discussion of principles, be for\r\nthe most part silent. For there is great danger in hastily\r\nthrowing out what is undigested. And if anyone tells you\r\nthat you know nothing, and you are not nettled at it, then\r\nyou may be sure that you have really entered on your work.\r\nFor sheep do not hastily throw up the grass to show the shepherds\r\nhow much they have eaten, but, inwardly digesting\r\ntheir food, they produce it outwardly in wool and milk. Thus,\r\ntherefore, do you not make an exhibition before the ignorant\r\nof your principles, but of the actions to which their digestion\r\ngives rise.\u003c/p\u003e\r\n\u003ch3\u003eXLVII\u003c/h3\u003e\r\n\u003cp\u003eWhen you have learned to nourish your body frugally, do\r\nnot pique yourself upon it; nor, if you drink water, be saying\r\nupon every occasion, “I drink water.” But first consider how\r\nmuch more frugal are the poor than we, and how much more\r\npatient of hardship. If at any time you would inure yourself\r\nby exercise to labor and privation, for your own sake and not\r\nfor the public, do not attempt great feats; but when you are\r\nviolently thirsty, just rinse your mouth with water, and tell\r\nnobody.\u003c/p\u003e\r\n\u003ch3\u003eXLVIII\u003c/h3\u003e\r\n\u003cp\u003eThe condition and characteristic of a vulgar person is that\r\nhe never looks for either help or harm from himself, but only\r\nfrom externals. The condition and characteristic of a philosopher\r\nis that he looks to himself for all help or harm. The\r\nmarks of a proficient are that he censures no one, praises no\r\none, blames no one, accuses no one; says nothing concerning\r\nhimself as being anybody or knowing anything. When he is\r\nin any instance hindered or restrained, he accuses himself;\r\nand if he is praised, he smiles to himself at the person who\r\npraises him; and if he is censured, he makes no defense. But\r\nhe goes about with the caution of a convalescent, careful of\r\ninterference with anything that is doing well but not yet\r\nquite secure. He restrains desire; he transfers his aversion to\r\nthose things only which thwart the proper use of our own\r\nwill; he employs his energies moderately in all directions; if\r\nhe appears stupid or ignorant, he does not care; and, in a\r\nword, he keeps watch over himself as over an enemy and one\r\nin ambush.\u003c/p\u003e\r\n\u003ch3\u003eXLIX\u003c/h3\u003e\r\n\u003cp\u003eWhen anyone shows himself vain on being able to understand\r\nand interpret the works of Chrysippus,\u003ca href=\"#fn7\" name=\"fnref7\"\u003e\u003csup\u003e[7]\u003c/sup\u003e\u003c/a\u003e\r\nsay to yourself:\r\n“Unless Chrysippus had written obscurely, this person\r\nwould have had nothing to be vain of. But what do I desire?\r\nTo understand nature, and follow her. I ask, then, who interprets\r\nher; and hearing that Chrysippus does, I have recourse\r\nto him. I do not understand his writings. I seek, therefore,\r\none to interpret \u003ci\u003ethem\u003c/i\u003e.” So far there is nothing to value myself\r\nupon. And when I find an interpreter, what remains is\r\nto make use of his instructions. This alone is the valuable\r\nthing. But if I admire merely the interpretation, what do I\r\nbecome more than a grammarian, instead of a philosopher,\r\nexcept, indeed, that instead of Homer I interpret Chrysippus?\r\nWhen anyone, therefore, desires me to read Chrysippus to\r\nhim, I rather blush when I cannot exhibit actions that are\r\nharmonious and consonant with his discourse.\u003c/p\u003e\r\n\u003ch3\u003eL\u003c/h3\u003e\r\n\u003cp\u003eWhatever rules you have adopted, abide by them as laws,\r\nand as if you would be impious to transgress them; and do\r\nnot regard what anyone says of you, for this, after all, is no\r\nconcern of yours. How long, then, will you delay to demand\r\nof yourself the noblest improvements, and in no instance to\r\ntransgress the judgments of reason? You have received the\r\nphilosophic principles with which you ought to be conversant;\r\nand you have been conversant with them. For what other\r\nmaster, then, do you wait as an excuse for this delay in self-reformation?\r\nYou are no longer a boy but a grown man. If,\r\ntherefore, you will be negligent and slothful, and always add\r\nprocrastination to procrastination, purpose to purpose, and\r\nfix day after day in which you will attend to yourself, you\r\nwill insensibly continue to accomplish nothing and, living\r\nand dying, remain of vulgar mind. This instant, then, think\r\nyourself worthy of living as a man grown up and a proficient.\r\nLet whatever appears to be the best be to you an inviolable\r\nlaw. And if any instance of pain or pleasure, glory or disgrace,\r\nbe set before you, remember that now is the combat, now the\r\nOlympiad comes on, nor can it be put off; and that by one\r\nfailure and defeat honor may be lost or—won. Thus Socrates\r\nbecame perfect, improving himself by everything, following\r\nreason alone. And though you are not yet a Socrates, you\r\nought, however, to live as one seeking to be a Socrates.\u003c/p\u003e\r\n\u003ch3\u003eLI\u003c/h3\u003e\r\n\u003cp\u003eThe first and most necessary topic in philosophy is the\r\npractical application of principles, as, \u003ci\u003eWe ought not to lie\u003c/i\u003e;\r\nthe second is that of demonstrations as, \u003ci\u003eWhy it is that we\r\nought not to lie\u003c/i\u003e; the third, that which gives strength and\r\nlogical connection to the other two, as, \u003ci\u003eWhy this is a demonstration\u003c/i\u003e.\r\nFor what is demonstration? What is a consequence?\r\nWhat a contradiction? What truth? What falsehood? The\r\nthird point is then necessary on account of the second; and\r\nthe second on account of the first. But the most necessary,\r\nand that whereon we ought to rest, is the first. But we do\r\njust the contrary. For we spend all our time on the third\r\npoint and employ all our diligence about that, and entirely\r\nneglect the first. Therefore, at the same time that we lie, we\r\nare very ready to show how it is demonstrated that lying is\r\nwrong.\u003c/p\u003e\r\n\u003cp\u003eUpon all occasions we ought to have these maxims ready at hand:\u003c/p\u003e\r\n\r\n\u003cp class=\"poem\"\u003e\r\nConduct me, Zeus, and thou, O Destiny,\u003cbr/\u003e\r\nWherever your decrees have fixed my lot.\u003cbr/\u003e\r\nI follow cheerfully; and, did I not,\u003cbr/\u003e\r\nWicked and wretched, I must follow still.\u003ca href=\"#fn8\" name=\"fnref8\"\u003e\u003csup\u003e[8]\u003c/sup\u003e\u003c/a\u003e\u003cbr/\u003e\r\n\u003cbr/\u003e\r\nWho’er yields properly to Fate is deemed\u003cbr/\u003e\r\nWise among men, and knows the laws of Heaven.\u003ca href=\"#fn9\" name=\"fnref9\"\u003e\u003csup\u003e[9]\u003c/sup\u003e\u003c/a\u003e\r\n\u003c/p\u003e\r\n\r\n\u003cp\u003eAnd this third:\u003c/p\u003e\r\n\r\n\u003cp class=\"letter\"\u003e\r\n“O Crito, if it thus pleases the gods, thus let it be.”\u003ca href=\"#fn10\" name=\"fnref10\"\u003e\u003csup\u003e[10]\u003c/sup\u003e\u003c/a\u003e\r\n“Anytus and Melitus may kill me indeed; but hurt me they cannot.”\u003ca href=\"#fn11\" name=\"fnref11\"\u003e\u003csup\u003e[11]\u003c/sup\u003e\u003c/a\u003e\r\n\u003c/p\u003e\r\n\r\n\u003c/div\u003e\u003c!–end chapter–\u003e\r\n\r\n\u003cdiv class=\"chapter\"\u003e\r\n\r\n\u003ch2\u003eFootnotes\u003c/h2\u003e\r\n\r\n\u003cp class=\"footnote\"\u003e\r\n\u003ca name=\"fn1\"\u003e\u003c/a\u003e \u003ca href=\"#fnref1\"\u003e[1]\u003c/a\u003e\r\nHappiness, the effect of virtue, is the mark which God has set up for us to aim\r\nat. Our missing it is no work of His; nor so properly anything real, as a mere\r\nnegative and failure of our own.\r\n\u003c/p\u003e\r\n\r\n\u003cp class=\"footnote\"\u003e\r\n\u003ca name=\"fn2\"\u003e\u003c/a\u003e \u003ca href=\"#fnref2\"\u003e[2]\u003c/a\u003e\r\nChapter XV of the third book of the \u003ci\u003eDiscourses\u003c/i\u003e, which, with the\r\nexception of some very trifling differences, is the same as chapter XXIX of the\r\n\u003ci\u003eEnchiridion\u003c/i\u003e.—Ed.\r\n\u003c/p\u003e\r\n\r\n\u003cp class=\"footnote\"\u003e\r\n\u003ca name=\"fn3\"\u003e\u003c/a\u003e \u003ca href=\"#fnref3\"\u003e[3]\u003c/a\u003e\r\nEuphrates was a philosopher of Syria, whose character is described, with the\r\nhighest encomiums, by Pliny the Younger, \u003ci\u003eLetters\u003c/i\u003e I. 10.\r\n\u003c/p\u003e\r\n\r\n\u003cp class=\"footnote\"\u003e\r\n\u003ca name=\"fn4\"\u003e\u003c/a\u003e \u003ca href=\"#fnref4\"\u003e[4]\u003c/a\u003e\r\nThe two inimical sons of Oedipus, who killed each other in battle.—Ed.\r\n\u003c/p\u003e\r\n\r\n\u003cp class=\"footnote\"\u003e\r\n\u003ca name=\"fn5\"\u003e\u003c/a\u003e \u003ca href=\"#fnref5\"\u003e[5]\u003c/a\u003e\r\nThis refers to an anecdote given in full by Simplicius, in his commentary on\r\nthis passage, of a man assaulted and killed on his way to consult the oracle,\r\nwhile his companion, deserting him, took refuge in the temple till cast out by\r\nthe Deity.—Tr.\r\n\u003c/p\u003e\r\n\r\n\u003cp class=\"footnote\"\u003e\r\n\u003ca name=\"fn6\"\u003e\u003c/a\u003e \u003ca href=\"#fnref6\"\u003e[6]\u003c/a\u003e\r\nReference is to Zeno of Cyprus (335-263 \u003cspan class=\"small\"\u003eB.C.\u003c/span\u003e), the\r\nfounder of the Stoic school.—Ed.\r\n\u003c/p\u003e\r\n\r\n\u003cp class=\"footnote\"\u003e\r\n\u003ca name=\"fn7\"\u003e\u003c/a\u003e \u003ca href=\"#fnref7\"\u003e[7]\u003c/a\u003e\r\nChrysippus (\u003ci\u003ec.\u003c/i\u003e 280-207 \u003cspan class=\"small\"\u003eB.C.\u003c/span\u003e) was a Stoic\r\nphilosopher who became head of the Stoa after Cleanthes. His works, which are\r\nlost, were most influential and were generally accepted as the authoritative\r\ninterpretation of orthodox Stoic philosophy.—Ed.\r\n\u003c/p\u003e\r\n\r\n\u003cp class=\"footnote\"\u003e\r\n\u003ca name=\"fn8\"\u003e\u003c/a\u003e \u003ca href=\"#fnref8\"\u003e[8]\u003c/a\u003e\r\nCleanthes, in Diogenes Laertius, quoted also by Seneca, \u003ci\u003eEpistle\u003c/i\u003e 107.\r\n\u003c/p\u003e\r\n\r\n\u003cp class=\"footnote\"\u003e\r\n\u003ca name=\"fn9\"\u003e\u003c/a\u003e \u003ca href=\"#fnref9\"\u003e[9]\u003c/a\u003e\r\nEuripides, Fragments.\r\n\u003c/p\u003e\r\n\r\n\u003cp class=\"footnote\"\u003e\r\n\u003ca name=\"fn10\"\u003e\u003c/a\u003e \u003ca href=\"#fnref10\"\u003e[10]\u003c/a\u003e\r\nPlato, \u003ci\u003eCrito\u003c/i\u003e, Chap. XVII.\r\n\u003c/p\u003e\r\n\r\n\u003cp class=\"footnote\"\u003e\r\n\u003ca name=\"fn11\"\u003e\u003c/a\u003e \u003ca href=\"#fnref11\"\u003e[11]\u003c/a\u003e\r\nPlato, \u003ci\u003eApology\u003c/i\u003e, Chap. XVIII.\r\n\u003c/p\u003e\r\n\r\n\u003ch2\u003eThe Library of Liberal Arts\u003c/h2\u003e\r\n\r\n\u003cdl class=\"n\"\u003e\u003cdt\u003e\u003cspan class=\"sc\"\u003eAeschylus\u003c/span\u003e: \u003ci\u003ePrometheus Bound\u003c/i\u003e. Tr. E. B. Browning. (LLA 24)\u003cspan class=\"price\"\u003e .40\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e*\u003cspan class=\"sc\"\u003eAlembert, d’\u003c/span\u003e: \u003ci\u003eIntroduction to the Encyclopédie of 1751\u003c/i\u003e. Tr. T. D. Lockwood. (LLA 88)\u003cspan class=\"price\"\u003e .80\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e*\u003cspan class=\"sc\"\u003eAristotle\u003c/span\u003e: \u003ci\u003eNicomachean Ethics\u003c/i\u003e. Tr. M. Ostwald. (LLA 75)\u003cspan class=\"price\"\u003e .80\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e——: \u003ci\u003eOn the Art of Poetry\u003c/i\u003e. Tr. S. H. Butcher. (LLA 6)\u003cspan class=\"price\"\u003e .50\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e*——: \u003ci\u003eOn Poetry and Style\u003c/i\u003e. Tr. G. M. A. Grube. (LLA 68)\u003cspan class=\"price\"\u003e .75\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e\u003cspan class=\"sc\"\u003eAugustine\u003c/span\u003e: \u003ci\u003eOn Christian Doctrine\u003c/i\u003e. Tr. D. W. Robertson, Jr. (LLA 80)\u003cspan class=\"price\"\u003e .95\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e*\u003cspan class=\"sc\"\u003eBacon\u003c/span\u003e: \u003ci\u003eThe New Organon\u003c/i\u003e. (LLA 97)\u003cspan class=\"price\"\u003e 1.00\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e*\u003cspan class=\"sc\"\u003eBeccaria\u003c/span\u003e: \u003ci\u003eOf Crimes and Punishments\u003c/i\u003e. Tr. H. Paolucci \u0026amp; V. Caporale. (LLA 107)\u003cspan class=\"price\"\u003e .60\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e\u003cspan class=\"sc\"\u003eBergson\u003c/span\u003e: \u003ci\u003eAn Introduction to Metaphysics\u003c/i\u003e. Tr. T. E. Hulme. (LLA 10)\u003cspan class=\"price\"\u003e .40\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e*\u003cspan class=\"sc\"\u003eBerkeley\u003c/span\u003e: \u003ci\u003eAn Essay Toward a New Theory of Vision \u0026amp; The Theory of Vision Vindicated\u003c/i\u003e. (LLA 83)\u003cspan class=\"price\"\u003e .80\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e——: \u003ci\u003eA Treatise Concerning the Principles of Human Knowledge\u003c/i\u003e. (LLA 53)\u003cspan class=\"price\"\u003e .75\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e——: \u003ci\u003eThree Dialogues between Hylas and Philonous\u003c/i\u003e. (LLA 39)\u003cspan class=\"price\"\u003e .75\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e\u003ci\u003eBoccaccio on Poetry.\u003c/i\u003e Tr. C. G. Osgood. (LLA 82)\u003cspan class=\"price\"\u003e \u003ci\u003ecl. $3.50\u003c/i\u003e 1.25\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e*\u003cspan class=\"sc\"\u003eBoethius\u003c/span\u003e: \u003ci\u003eThe Consolation of Philosophy\u003c/i\u003e. Tr. R. H. Green. (LLA 86)\u003cspan class=\"price\"\u003e .95\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e\u003cspan class=\"sc\"\u003eBonaventura\u003c/span\u003e: \u003ci\u003eThe Mind’s Road to God\u003c/i\u003e. Tr. G. Boas. (LLA 32)\u003cspan class=\"price\"\u003e .50\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e\u003cspan class=\"sc\"\u003eBowman\u003c/span\u003e: \u003ci\u003eThe Absurdity of Christianity and Other Essays\u003c/i\u003e. (LLA 56)\u003cspan class=\"price\"\u003e .75\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e\u003cspan class=\"sc\"\u003eBradley\u003c/span\u003e: \u003ci\u003eEthical Studies (Selected Essays)\u003c/i\u003e. (LLA 28)\u003cspan class=\"price\"\u003e \u003ci\u003ecl. $2.00\u003c/i\u003e .85\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e*\u003cspan class=\"sc\"\u003eBurke\u003c/span\u003e: \u003ci\u003eOn the Sublime and Beautiful\u003c/i\u003e. (LLA 99)\u003cspan class=\"price\"\u003e .90\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e——: \u003ci\u003eReflections on the Revolution in France\u003c/i\u003e. (LLA 46)\u003cspan class=\"price\"\u003e \u003ci\u003ecl. $3.50\u003c/i\u003e 1.25\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e\u003cspan class=\"sc\"\u003eButler\u003c/span\u003e: \u003ci\u003eFive Sermons\u003c/i\u003e. (LLA 21)\u003cspan class=\"price\"\u003e .60\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e\u003cspan class=\"sc\"\u003eCalvin\u003c/span\u003e: \u003ci\u003eOn the Christian Faith\u003c/i\u003e. (LLA 93)\u003cspan class=\"price\"\u003e .95\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e——: \u003ci\u003eOn God and Political Duty\u003c/i\u003e. (LLA 23)\u003cspan class=\"price\"\u003e .60\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e*\u003ci\u003eThe Cid.\u003c/i\u003e Tr. J. G. Markley. (LLA 77)\u003cspan class=\"price\"\u003e .75\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e\u003cspan class=\"sc\"\u003eCornford\u003c/span\u003e: \u003ci\u003ePlato and Parmenides\u003c/i\u003e. (LLA 102)\u003cspan class=\"price\"\u003e 1.60\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e——: \u003ci\u003ePlato’s Cosmology\u003c/i\u003e. (LLA 101)\u003cspan class=\"price\"\u003e 1.75\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e——: \u003ci\u003ePlato’s Theory of Knowledge\u003c/i\u003e. (LLA 100)\u003cspan class=\"price\"\u003e 1.75\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e*\u003cspan class=\"sc\"\u003eDante\u003c/span\u003e: \u003ci\u003eDe vulgari eloquentia\u003c/i\u003e. Tr. W. T. H. Jackson. (LLA 85)\u003cspan class=\"price\"\u003e .60\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e——: \u003ci\u003eOn World-Government (De Monarchia)\u003c/i\u003e. Tr. H. W. Schneider. (LLA 15)\u003cspan class=\"price\"\u003e .60\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e\u003cspan class=\"sc\"\u003eDescartes\u003c/span\u003e: \u003ci\u003eDiscourse on Method\u003c/i\u003e. Tr. L. J. Lafleur. (LLA 19)\u003cspan class=\"price\"\u003e .50\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e*——: \u003ci\u003eDiscourse on Method and Meditations\u003c/i\u003e. Tr. L. J. Lafleur. (LLA 89)\u003cspan class=\"price\"\u003e .90\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e——: \u003ci\u003eMeditations\u003c/i\u003e. Tr. L. J. Lafleur. (LLA 29)\u003cspan class=\"price\"\u003e .60\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e\u003cspan class=\"sc\"\u003eDostoevski\u003c/span\u003e: \u003ci\u003eThe Grand Inquisitor on the Nature of Man\u003c/i\u003e. Tr. C. Garnett. (LLA 63)\u003cspan class=\"price\"\u003e .40\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e*\u003cspan class=\"sc\"\u003eDryden\u003c/span\u003e: \u003ci\u003eAn Essay of Dramatic Poesy\u003c/i\u003e. (LLA 104)\u003cspan class=\"price\"\u003e .60\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e\u003cspan class=\"sc\"\u003eEmerson\u003c/span\u003e: \u003ci\u003eNature\u003c/i\u003e. (LLA 2)\u003cspan class=\"price\"\u003e .40\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e\u003cspan class=\"sc\"\u003eEpictetus\u003c/span\u003e: \u003ci\u003eThe Enchiridion\u003c/i\u003e. Tr. T. W. Higginson. (LLA 8)\u003cspan class=\"price\"\u003e .40\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e\u003cspan class=\"sc\"\u003eErasmus\u003c/span\u003e: \u003ci\u003eTen Colloquies of Erasmus\u003c/i\u003e. Tr. C. R. Thompson. (LLA 48)\u003cspan class=\"price\"\u003e \u003ci\u003ecl. $3.00\u003c/i\u003e .90\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e\u003cspan class=\"sc\"\u003eEuripides\u003c/span\u003e: \u003ci\u003eElectra\u003c/i\u003e. Tr. M. Hadas. (LLA 26)\u003cspan class=\"price\"\u003e .40\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e\u003cspan class=\"sc\"\u003eFichte\u003c/span\u003e: \u003ci\u003eThe Vocation of Man\u003c/i\u003e. Tr. W. Smith. (LLA 50)\u003cspan class=\"price\"\u003e .75\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e\u003cspan class=\"sc\"\u003eGoethe\u003c/span\u003e: \u003ci\u003eFaust I.\u003c/i\u003e Tr. B. Q. Morgan. (LLA 33)\u003cspan class=\"price\"\u003e \u003ci\u003ecl. $2.50\u003c/i\u003e .75\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e\u003cspan class=\"sc\"\u003eGrotius\u003c/span\u003e: \u003ci\u003eProlegomena to the Law of War and Peace\u003c/i\u003e. Tr. F. W. Kelsey. (LLA 65)\u003cspan class=\"price\"\u003e .50\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e\u003cspan class=\"sc\"\u003eHanslick\u003c/span\u003e: \u003ci\u003eThe Beautiful in Music\u003c/i\u003e. (LLA 45)\u003cspan class=\"price\"\u003e \u003ci\u003ecl. $2.50\u003c/i\u003e .80\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e\u003cspan class=\"sc\"\u003eHarrington\u003c/span\u003e: \u003ci\u003eThe Political Writings of James Harrington\u003c/i\u003e. (LLA 38)\u003cspan class=\"price\"\u003e \u003ci\u003ecl. $3.00\u003c/i\u003e .90\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e\u003cspan class=\"sc\"\u003eHegel\u003c/span\u003e: \u003ci\u003eReason in History\u003c/i\u003e. Tr. R. S. Hartman. (LLA 35)\u003cspan class=\"price\"\u003e \u003ci\u003ecl. $2.75\u003c/i\u003e .75\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e\u003cspan class=\"sc\"\u003eHesiod\u003c/span\u003e: \u003ci\u003eTheogony\u003c/i\u003e. Tr. N. O. Brown. (LLA 36)\u003cspan class=\"price\"\u003e .50\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e\u003cspan class=\"sc\"\u003eHobbes\u003c/span\u003e: \u003ci\u003eLeviathan I-II\u003c/i\u003e. (LLA 69)\u003cspan class=\"price\"\u003e 1.00\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e*\u003cspan class=\"sc\"\u003eHume\u003c/span\u003e.: \u003ci\u003eDavid Hume’s Literary Essays\u003c/i\u003e. (LLA 84)\u003cspan class=\"price\"\u003e .90\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e——: \u003ci\u003eDavid Hume’s Political Essays\u003c/i\u003e. (LLA 34)\u003cspan class=\"price\"\u003e \u003ci\u003ecl. $3.00\u003c/i\u003e .90\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e——: \u003ci\u003eAn Inquiry Concerning Human Understanding\u003c/i\u003e. (LLA 49)\u003cspan class=\"price\"\u003e .80\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e——: \u003ci\u003eAn Inquiry Concerning the Principles of Morals\u003c/i\u003e. (LLA 62)\u003cspan class=\"price\"\u003e .75\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e*\u003cspan class=\"sc\"\u003eKant\u003c/span\u003e: \u003ci\u003eCritique of the Aesthetic Judgment\u003c/i\u003e. Tr. W. Cerf. (LLA 73)\u003cspan class=\"price\"\u003e 1.25\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e——: \u003ci\u003eCritique of Practical Reason\u003c/i\u003e. Tr. L. W. Beck. (LLA 52)\u003cspan class=\"price\"\u003e .90\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e——: \u003ci\u003eFundamental Principles of the Metaphysic of Morals\u003c/i\u003e. Tr. T. K. Abbott. (LLA 16)\u003cspan class=\"price\"\u003e .60\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e——: \u003ci\u003ePerpetual Peace\u003c/i\u003e. Tr. M. C. Smith. (LLA 3)\u003cspan class=\"price\"\u003e .45\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e——: \u003ci\u003ePerpetual Peace\u003c/i\u003e. Tr. L. W. Beck. (LLA 54)\u003cspan class=\"price\"\u003e .50\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e*——: \u003ci\u003ePerpetual Peace and the Idea of a Universal Commonwealth\u003c/i\u003e. Tr. L. W. Beck. (LLA 96)\u003cspan class=\"price\"\u003e .75\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e*——: \u003ci\u003ePhilosophy of Right\u003c/i\u003e. Tr. J. Ladd. (LLA 72)\u003cspan class=\"price\"\u003e 1.25\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e——: \u003ci\u003eProlegomena to Any Future Metaphysics\u003c/i\u003e. Tr. Mahaffy-Carus; rev. L. W. Beck. (LLA 27)\u003cspan class=\"price\"\u003e \u003ci\u003ecl. $2.00\u003c/i\u003e .85\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e*——: \u003ci\u003eReligion within the Limits of Reason\u003c/i\u003e. Tr. T. M. Green. (LLA 108)\u003cspan class=\"price\"\u003e \u003ci\u003ecl. $3.50\u003c/i\u003e 1.00\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e\u003cspan class=\"sc\"\u003eKleist\u003c/span\u003e: \u003ci\u003eThe Prince of Homburg\u003c/i\u003e. Tr. C. E. Passage. (LLA 60)\u003cspan class=\"price\"\u003e .75\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e*\u003cspan class=\"sc\"\u003eLe Bon\u003c/span\u003e: \u003ci\u003eMass Psychology (The Crowd)\u003c/i\u003e. (LLA 90)\u003cspan class=\"price\"\u003e .80\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e*\u003cspan class=\"sc\"\u003eLeibniz\u003c/span\u003e: \u003ci\u003eMonadology and Other Philosophical Essays\u003c/i\u003e. Tr. P. \u0026amp; A. Schrecker. (LLA 94)\u003cspan class=\"price\"\u003e .90\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e*\u003cspan class=\"sc\"\u003eLessing\u003c/span\u003e: \u003ci\u003eLaocoön\u003c/i\u003e. Tr. E. A. McCormick. (LLA 78)\u003cspan class=\"price\"\u003e .95\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e\u003ci\u003eThe Life of Lazarillo de Tormes.\u003c/i\u003e Tr. J. G. Markley. (LLA 37)\u003cspan class=\"price\"\u003e .50\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e\u003cspan class=\"sc\"\u003eLocke\u003c/span\u003e: \u003ci\u003eA Letter Concerning Toleration\u003c/i\u003e. (LLA 22)\u003cspan class=\"price\"\u003e .40\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e——: \u003ci\u003eThe Second Treatise of Government\u003c/i\u003e. (LLA 31)\u003cspan class=\"price\"\u003e \u003ci\u003ecl. $2.50\u003c/i\u003e .80\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e\u003cspan class=\"sc\"\u003eLonginus\u003c/span\u003e: \u003ci\u003eOn Great Writing (On the Sublime)\u003c/i\u003e. Tr. G. M. A. Grube. (LLA 79)\u003cspan class=\"price\"\u003e .60\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e\u003cspan class=\"sc\"\u003eMachiavelli\u003c/span\u003e: \u003ci\u003eMandragola\u003c/i\u003e. Tr. A. \u0026amp; H. Paolucci. (LLA 58)\u003cspan class=\"price\"\u003e .60\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e\u003cspan class=\"sc\"\u003eMill, J.\u003c/span\u003e: \u003ci\u003eAn Essay on Government\u003c/i\u003e. (LLA 47)\u003cspan class=\"price\"\u003e .50\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e\u003cspan class=\"sc\"\u003eMill, J. S.\u003c/span\u003e: \u003ci\u003eAutobiography\u003c/i\u003e. (LLA 91)\u003cspan class=\"price\"\u003e .90\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e*——: \u003ci\u003eNature and Utility of Religion; Two Essays\u003c/i\u003e. (LLA 81)\u003cspan class=\"price\"\u003e .60\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e——: \u003ci\u003eOn Liberty\u003c/i\u003e. (LLA 61)\u003cspan class=\"price\"\u003e .65\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e——: \u003ci\u003eConsiderations on Representative Government\u003c/i\u003e. (LLA 71)\u003cspan class=\"price\"\u003e .90\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e\u003cspan class=\"sc\"\u003eMill, J. S.\u003c/span\u003e (cont’d): \u003ci\u003eTheism\u003c/i\u003e. (LLA 64)\u003cspan class=\"price\"\u003e .75\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e——: \u003ci\u003eUtilitarianism\u003c/i\u003e. (LLA 1)\u003cspan class=\"price\"\u003e .50\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e*\u003cspan class=\"sc\"\u003eMoliere\u003c/span\u003e: \u003ci\u003eTartuffe\u003c/i\u003e. Tr. R. W. Hartle. (LLA 87)\u003cspan class=\"price\"\u003e .50\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e\u003cspan class=\"sc\"\u003eNietzsche\u003c/span\u003e: \u003ci\u003eThe Use and Abuse of History\u003c/i\u003e. (LLA 11)\u003cspan class=\"price\"\u003e .50\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e\u003cspan class=\"sc\"\u003ePaine\u003c/span\u003e: \u003ci\u003eThe Age of Reason\u003c/i\u003e. (LLA 5)\u003cspan class=\"price\"\u003e .50\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e\u003cspan class=\"sc\"\u003ePlato\u003c/span\u003e: \u003ci\u003eEuthyphro, Apology, Crito\u003c/i\u003e. Tr. F. J. Church. (LLA 4)\u003cspan class=\"price\"\u003e .50\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e——: \u003ci\u003eGorgias\u003c/i\u003e. Tr. W. C. Helmbold. (LLA 20)\u003cspan class=\"price\"\u003e .75\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e——: \u003ci\u003eMeno\u003c/i\u003e. Tr. B. Jowett. (LLA 12)\u003cspan class=\"price\"\u003e .40\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e——: \u003ci\u003ePhaedo\u003c/i\u003e. Tr. F. J. Church. (LLA 30)\u003cspan class=\"price\"\u003e .50\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e——: \u003ci\u003ePhaedrus\u003c/i\u003e. Tr. W. C. Helmbold \u0026amp; W. G. Rabinowitz. (LLA 40)\u003cspan class=\"price\"\u003e .60\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e*——: \u003ci\u003ePhilebus\u003c/i\u003e. Tr. K. Herbert. (LLA 41)\u003cspan class=\"price\"\u003e .75\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e——: \u003ci\u003eProtagoras\u003c/i\u003e. Tr. B. Jowett. (LLA 59)\u003cspan class=\"price\"\u003e .75\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e——: \u003ci\u003eStatesman\u003c/i\u003e. Tr. J. B. Skemp. (LLA 57)\u003cspan class=\"price\"\u003e .75\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e——: \u003ci\u003eSymposium\u003c/i\u003e. Tr. B. Jowett. (LLA 7)\u003cspan class=\"price\"\u003e .40\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e*——: \u003ci\u003eTheaetetus\u003c/i\u003e. Tr. F. M. Cornford. (LLA 105)\u003cspan class=\"price\"\u003e .80\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e——: \u003ci\u003eTimaeus\u003c/i\u003e. Tr. F. M. Cornford. (LLA 106)\u003cspan class=\"price\"\u003e .80\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e\u003cspan class=\"sc\"\u003ePlautus\u003c/span\u003e: \u003ci\u003eThe Haunted House (Mostellaria)\u003c/i\u003e. Tr. F. O. Copley. (LLA 42)\u003cspan class=\"price\"\u003e .45\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e——: \u003ci\u003eThe Menaechmi\u003c/i\u003e. Tr. F. O. Copley. (LLA 17)\u003cspan class=\"price\"\u003e .45\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e——: \u003ci\u003eThe Rope (Rudens)\u003c/i\u003e. Tr. F. O. Copley. (LLA 43)\u003cspan class=\"price\"\u003e .45\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e*\u003cspan class=\"sc\"\u003ePope\u003c/span\u003e: \u003ci\u003eEssay on Man\u003c/i\u003e. (LLA 103)\u003cspan class=\"price\"\u003e .50\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e\u003cspan class=\"sc\"\u003ePost\u003c/span\u003e: \u003ci\u003eSignificant Cases in British Constitutional Law\u003c/i\u003e. (LLA 66)\u003cspan class=\"price\"\u003e \u003ci\u003ecl. $3.50\u003c/i\u003e 1.25\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e*\u003cspan class=\"sc\"\u003eRousseau\u003c/span\u003e: \u003ci\u003eTwo Discourses\u003c/i\u003e. Tr. V. Gourevitch. (LLA 109)\u003cspan class=\"price\"\u003e .80\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e*\u003cspan class=\"sc\"\u003eRussell\u003c/span\u003e: \u003ci\u003eSelected Essays\u003c/i\u003e. (LLA 74)\u003cspan class=\"price\"\u003e .90\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e\u003cspan class=\"sc\"\u003eSchneider\u003c/span\u003e: \u003ci\u003eSources of Contemporary Philosophical Realism in America\u003c/i\u003e. (LLA 92)\u003cspan class=\"price\"\u003e .60\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e*\u003cspan class=\"sc\"\u003eSchopenhauer\u003c/span\u003e: \u003ci\u003eEssay on the Freedom of the Will\u003c/i\u003e. Tr. K. Kolenda. (LLA 70)\u003cspan class=\"price\"\u003e .80\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e\u003cspan class=\"sc\"\u003eSeneca\u003c/span\u003e: \u003ci\u003eMedea\u003c/i\u003e. Tr. M. Hadas. (LLA 55)\u003cspan class=\"price\"\u003e .45\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e——: \u003ci\u003eOedipus\u003c/i\u003e. Tr. M. Hadas. (LLA 44)\u003cspan class=\"price\"\u003e .45\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e——: \u003ci\u003eThyestes\u003c/i\u003e. Tr. M. Hadas. (LLA 76)\u003cspan class=\"price\"\u003e .45\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e*\u003cspan class=\"sc\"\u003eShelley\u003c/span\u003e: \u003ci\u003eDefence of Poetry\u003c/i\u003e. (LLA 98)\u003cspan class=\"price\"\u003e .50\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e\u003cspan class=\"sc\"\u003eSophocles\u003c/span\u003e: \u003ci\u003eElectra\u003c/i\u003e. Tr. R. C. Jebb. (LLA 25)\u003cspan class=\"price\"\u003e .40\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e\u003cspan class=\"sc\"\u003eSpinoza\u003c/span\u003e: \u003ci\u003eOn the Improvement of the Understanding\u003c/i\u003e. Tr. J. Katz. (LLA 67)\u003cspan class=\"price\"\u003e .50\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e\u003cspan class=\"sc\"\u003eTerence\u003c/span\u003e: \u003ci\u003ePhormio\u003c/i\u003e. Tr. F. O. Copley. (LLA 95)\u003cspan class=\"price\"\u003e .45\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e——: \u003ci\u003eThe Woman of Andros\u003c/i\u003e. Tr. F. O. Copley. (LLA 18)\u003cspan class=\"price\"\u003e .45\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e*\u003cspan class=\"sc\"\u003eTolstoy\u003c/span\u003e: \u003ci\u003eWhat Is Art?\u003c/i\u003e Tr. A. Maude. (LLA 51)\u003cspan class=\"price\"\u003e .90\u003c/span\u003e\u003c/dt\u003e\r\n\u003cdt\u003e\u003cspan class=\"sc\"\u003eWhitman\u003c/span\u003e: \u003ci\u003eDemocratic Vistas\u003c/i\u003e. (LLA 9)\u003cspan class=\"price\"\u003e .50\u003c/span\u003e\u003c/dt\u003e\u003c/dl\u003e\r\n\u003cp class=\"tbcenter\"\u003e(\u003ci\u003eComplete catalogue sent upon request\u003c/i\u003e)\u003c/p\u003e\r\n\u003cp\u003e* \u003cspan class=\"small\"\u003e\u003ci\u003eIn preparation.\u003c/i\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp class=\"tbcenter\"\u003eTHE LIBERAL ARTS PRESS, INC.\r\n\u003cbr /\u003e153 W. 72nd Street, New York 23, N. Y.\u003c/p\u003e\r\n\r\n\u003c/div\u003e\u003c!–end chapter–\u003e\r\n\u003c/article\u003e"}],"SectionSequence":["Back Link","Work Title","Deck","Author","Period","Era","Composition","Date Note","Region","Terra Avita","Terra Avita Region","Modern Country","Original Title","Language","Primary Discipline","Secondary Discipline","Tradition","Full Versions","Core Thesis","Classification","Arguments","Influence","Significance","Evidence Note","Full Text"],"Counts":{"ContextCards":3,"GeoCards":4,"DisciplineCards":2,"Links":11,"Sections":25,"Styles":3,"Scripts":1}}