THREE STEPS TO PERFECTION.
1. There are three divisions of Philosophy wherein a man must exercise
himself who would be wise and good.[1]
The first concerns his pursuit and avoidance, so that he may not fail of
aught that he would attain, nor fall into aught that he would avoid.
The second concerns his desires and aversions, and, generally, all that
it becomes a man to be, so that he bear himself orderly and prudently
and not heedlessly.
The third is that which concerns security from delusion and hasty
apprehension, and, generally, the assenting to appearances.
Of these the chief and most urgent is that which hath to do with the
passions,[2] for the passions arise in no other way than by our failing
in endeavor to attain or to avoid something. This it is which brings in
troubles and tumults and ill-luck and misfortune, that is the cause of
griefs and lamentations and envies, that makes envious and jealous men;
by which things we become unable even to hear the doctrines of reason.
The second concerns that which is becoming to a man; for I must not be
passionless,[3] like a statue, but maintain all relations natural and
acquired, as a religious being, as a son, as a brother, as a father, as
a citizen.
The third is that which concerns men as soon as they are making advance
in philosophy, which provides for the security of the two others; so
that not even in dreams may any appearance that approacheth us pass
untested, nor in wine, nor in ill-humors. This, a man may say, is beyond
us. But the philosophers of this day, passing by the first and second
parts of philosophy, occupy themselves in the third, caviling, and
arguing by questions, and constructing hypotheses and fallacies. For,
they say, when dealing with these subjects a man must guard himself from
delusion. Who must? The wise and good man.
2. And this security is all you lack, then; the rest you have wrought
out already? You are not to be imposed upon by money? and if you see a
fair girl you can hold out against the appearance? and if your neighbor
inherits a legacy you are not envious? there is now, in short, nothing
lacking to you except to confirm what you have? Wretch! these very
things dost thou hear in fear and anxiety lest some one may despise
thee, and inquiring what men say about thee. And if some one come and
tell you that when it was discussed who was the best of the
philosophers, one present said, _Such a one is the greatest
philosopher_, your little soul will grow up from a finger's breadth to
two cubits. And if another who was present said, _Nothing of the kind;
it is not worth while to listen to him; for what does he know? he has
made a beginning in philosophy and no more_, you are amazed, you grow
pale, and straightway you cry out, _I will show him who I am, that I am
a great philosopher_.
Out of these very things it is seen what you are; why do you desire to
show it by any others?