The Lives and Opinions of Eminent Philosophers, Diogenes Laërtius [the gingerbread man read aloud TXT] 📗

to consider and also to do what must be done. But what must be done must be chosen, and encountered, and distributed, and awaited; so that if the man does some things by deliberate choice, and some in a spirit of endurance, and some distributively, and some patiently; he is prudent, and courageous, and just, and temperate. And each of the virtues has a particular subject of its own, about which it is conversant; as, for instance, courage is conversant about the things which must be endured: prudence is conversant about what must be done and what must not, and what is of a neutral or indifferent character. And in like manner, the other virtues are conversant about their own peculiar subjects; and wisdom in counsel and shrewdness follow prudence; and good order and decorum follow temperance; and equality and goodness of judgment follow justice; and constancy and energy follow courage.

Another doctrine of the Stoics is that there is nothing intermediate between virtue and vice; while the Peripatetics assert that there is a stage between virtue and vice, being an improvement on vice which has not yet arrived at virtue. For the Stoics say that as a stick must be either straight or crooked, so a man must be either just or unjust, and cannot be more just than just, or more unjust than unjust; and that the same rule applies to all cases. Moreover, Chrysippus is of opinion that virtue can be lost, but Cleanthes affirms that it cannot; the one saying that it can be lost by drunkenness or melancholy, the other maintaining that it cannot be lost on account of the firm perceptions which it implants in men. They also pronounce it a proper object of choice; accordingly, we are ashamed of actions which we do improperly, while we are aware that what is honorable is the only good. Again, they affirm that it is of itself sufficient for happiness, as Zeno says, and he is followed in this assertion by Chrysippus in the first book of his treatise on Virtues, and by Hecaton in the second book of his treatise on Goods.

“For if,” says he, “magnanimity be sufficient of itself to enable us to act in a manner superior to all other men; and if that is a part of virtue, then virtue is of itself sufficient for happiness, despising all things which seem troublesome to it.” However, Panaetius and Posidonius do not admit that virtue has this sufficiency of itself, but say that there is also need of good health, and competency, and strength. And their opinion is that a man exercises virtue in everything, as Cleanthes asserts, for it cannot be lost; and the virtuous man on every occasion exercises his soul, which is in a state of perfection.

Again, they say that justice exists by nature, and not because of any definition or principle; just as law does, or right reason, as Chrysippus tells us in his treatise on the Beautiful; and they think that one ought not to abandon philosophy on account of the different opinions prevailing among philosophers, since on this principle one would wholly quit life, as Posidonius argues in his Exhortatory Essays. Another doctrine of Chrysippus is that general learning is very useful.

And the School in general maintain that there are no obligations of justice binding on us with reference to other animals, on account of their dissimilarity to us, as Chrysippus asserts in the first book of his treatise on Justice, and the same opinion is maintained by Posidonius in the first book of his treatise on Duty. They say too that the wise man will love those young men who by their outward appearance show a natural aptitude for virtue; and this opinion is advanced by Zeno in his Republic, and by Chrysippus in the first book of his work on Lives, and by Apollodorus in his Ethics. And they describe love as an endeavor to benefit a friend on account of his visible beauty; and that it is an attribute not of acquaintanceship, but of friendship. Accordingly, that Thrasonides, although he had his mistress in his power, abstained from her because he was hated by her. Love, therefore, according to them is a part of friendship, as Chrysippus asserts in his essay on Love; and it is not blameable. Moreover, beauty is the flower of virtue.

And as there are three kinds of lives⁠—the theoretical, the practical, and the logical⁠—they say that the last is the one which ought to be chosen. For that a logical, that is a rational, animal was made by nature on purpose for speculation and action. And they say that a wise man will very rationally take himself out of life, either for the sake of his country or of his friends, or if he be in bitter pain, or under the affliction of mutilation, or incurable disease. And they also teach that women ought to be in common among the wise, so that whoever meets with anyone may enjoy her, and this doctrine is maintained by Zeno in his Republic, and by Chrysippus in his treatise on Polity, and by Diogenes the Cynic, and by Plato; and then, say they, we shall love all boys equally after the manner of fathers, and all suspicion on the ground of undue familiarity will be removed.

They affirm too that the best of political constitutions is a mixed one, combined of democracy, and kingly power, and aristocracy. And they say many things of this sort, and more too, in their Ethical Dogmas, and they maintain them by suitable explanations and arguments. But this may be enough for us to say of their doctrines on this head by way of summary, and taking them in an elementary manner.

They divide natural philosophy into the topics of bodies, and of principles, and of elements, and of Gods, and of boundaries, and of place, and of the vacuum. And they make these divisions according to