14. Man, and specially the virtuous man, is constituted not by the
composite of soul and body,[16] as is proved by the soul's power to
separate herself from the body,[17] and to scorn what usually are
called "goods." It would be ridiculous to relate happiness to the
animal part of man, since happiness consists in living well, and living
well, being an actualization, belongs to the soul, exclusively. Not
even does it extend to the entire soul, for happiness does not extend
to that part of the soul concerned with growth, having nothing in
common with the body, neither as to its size, nor its possible good
condition. Nor does it depend on the perfection of the senses, because
their development, as well as that of the organs, weights man down,
and makes him earthy. Doing good will be made easier by establishing a
sort of counter-weight, weakening the body, and taming its motions, so
as to show how much the real man differs from the foreign things that
(to speak as do the Stoics), surround him. However much the (earthy)
common man enjoy beauty, greatness, wealth, command over other men,
and earthly luxuries, he should not be envied for the deceptive
pleasure he takes in all these advantages. To begin with, the wise
man will probably not possess them; but if he do possess them, he
will voluntarily diminish them, if he take due care of himself. By
voluntary negligence he will weaken and disfigure the advantages of
his body. He will abdicate from dignities. While preserving the health
of his body, he will not desire to be entirely exempt from disease and
sufferings. If he never experienced these evils, he will wish to make
a trial of them during his youth. But when he has arrived at old age,
he will no longer wish to be troubled either by pains, or pleasures,
or anything sad or agreeable that relates to the body; so as not to be
forced to give it his attention. He will oppose the sufferings he will
have to undergo with a firmness that will never forsake him. He will
not believe that his happiness is increased by pleasures, health or
rest, nor destroyed nor diminished by their contraries. As the former
advantages do not augment his felicity, how could their loss diminish
it?