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A rash seaman never considers what wind blows, or what course he steers, but runs at a venture, as if he would brave the rocks and the eddies; whereas he that is careful and considerate, informs himself beforehand where the danger lies, and what weather it is like to be: he consults his compass, and keeps aloof from those places that are infamous for wrecks and miscarriages; so does a wise man in the common business of life; he keeps out of the way from those that may do him hurt: but it is a point of prudence not to let them take notice that he does it on purpose; for that which a man shuns he tacitly condemns. Let him have a care also of listeners, newsmongers, and meddlers in other people’s matters; for their discourse is commonly of such things as are never profitable, and most commonly dangerous either to be spoken or heard.

A good man does his duty, let it be never so painful, so hazardous, or never so great a loss to him; and it is not all the money, the power, and the pleasure in the world; not any force of necessity, that can make him wicked: he considers what he is to do, not what he is to suffer, and will keep on his course, though there should be nothing but gibbets and torments in the way. And in this instance of Stilpo, who, when he had lost his country, his wife, his children, the town on fire over his head, himself escaping very hardly and naked out of the flames; “I have saved all my goods,” says he, “my justice, my courage, my temperance, my prudence;” accounting nothing his own, or valuable, and showing how much easier it was to overcome a nation than one wise man. It is a certain mark of a brave mind not to be moved by any accidents: the upper region of the air admits neither clouds nor tempests; the thunder, storms, and meteors, are formed below; and this is the difference betwixt a mean and an exalted mind; the former is rude and tumultuary; the latter is modest, venerable, composed, and always quiet in its station. In brief, it is the conscience that pronounces upon the man whether he be happy or miserable. But, though sacrilege and adultery be generally condemned, how many are there still that do not so much as blush at the one, and in truth that take a glory in the other? For nothing is more common than for great thieves to ride in triumph when the little ones are punished. But let “wickedness escape as it may at the bar, it never fails of doing justice upon itself; for every guilty person is his own hangman.”

A rash seaman never considers what wind blows, or what course he steers, but runs at a venture, as if he would brave the rocks and the eddies; whereas he that is careful and considerate, informs himself beforehand where the danger lies, and what weather it is like to be: he consults his compass, and keeps aloof from those places that are infamous for wrecks and miscarriages; so does a wise man in the common business of life; he keeps out of the way from those that may do him hurt: but it is a point of prudence not to let them take notice that he does it on purpose; for that which a man shuns he tacitly condemns. Let him have a care also of listeners, newsmongers, and meddlers in other people’s matters; for their discourse is commonly of such things as are never profitable, and most commonly dangerous either to be spoken or heard.

In all our undertakings, let us first examine our own strength; the enterprise next; and, thirdly, the persons with whom we have to do. The first point is most important; for we are apt to overvalue ourselves, and reckon that we can do more than indeed we can. One man sets up for a speaker, and is out as soon as he opens his mouth; another overcharges his estate, perhaps, or his body: a bashful man is not fit for public business: some again are too stiff and peremptory for the court: many people are apt to fly out in their anger, nay, and in a frolic too; if any sharp thing fall in their way, they will rather venture a neck than lose a jest. These people had better be quiet in the world than busy. Let him that is naturally choleric and impatient avoid all provocations, and those affairs also that multiply and draw on more; and those also from which there is no retreat. When we may come off at pleasure, and fairly hope to bring our matters to a period, it is well enough. If it so happen that a man be tied up to business, which he can neither loosen nor break off, let him imagine those shackles upon his mind to be irons upon his legs: they are troublesome at first; but when there is no remedy but patience, custom makes them easy to us, and necessity gives us courage. We are all slaves to fortune: some only in loose and golden chains, others in strait ones, and coarser: nay, and they that bind us are slaves too themselves; some to honor, others to wealth; some to offices, and others to contempt; some to their superiors, others to themselves: nay, life itself is a servitude: let us make the best of it then, and with our philosophy mend our fortune. Difficulties may be softened, and heavy burdens disposed of to our ease. Let us covet nothing out of our reach, but content ourselves with things hopeful and at hand; and without envying the advantages of others; for greatness stands upon a craggy precipice, and it is much safer and quieter living upon a level.

[Alas for these brave words! The long feud between the two states ended in 473 B.C. with the total defeat of Wu by Kou Chien and its incorporation in Yüeh. This was doubtless long after Sun Tzŭ’s death. With his present assertion compare IV. § 4. Chang Yu is the only one to point out the seeming discrepancy, which he thus goes on to explain: "In the chapter on Tactical Dispositions it is said, ‘One may know how to conquer without being able to do it,’ whereas here we have the statement that ‘victory’ can be achieved.’ The explanation is, that in the former chapter, where the offensive and defensive are under discussion, it is said that if the enemy is fully prepared, one cannot make certain of beating him. But the present passage refers particularly to the soldiers of Yüeh who, according to Sun Tzŭ’s calculations, will be kept in ignorance of the time and place of the impending struggle. That is why he says here that victory can be achieved."]

This also, among other things, may serve to keep thee from vainglory; if thou shalt consider, that thou art now altogether incapable of the commendation of one, who all his life long, or from his youth at least, hath lived a philosopher's life. For both unto others, and to thyself especially, it is well known, that thou hast done many things contrary to that perfection of life. Thou hast therefore been confounded in thy course, and henceforth it will be hard for thee to recover the title and credit of a philosopher. And to it also is thy calling and profession repugnant. If therefore thou dost truly understand, what it is that is of moment indeed; as for thy fame and credit, take no thought or care for that: let it suffice thee if all the rest of thy life, be it more or less, thou shalt live as thy nature requireth, or according to the true and natural end of thy making. Take pains therefore to know what it is that thy nature requireth, and let nothing else distract thee. Thou hast already had sufficient experience, that of those many things that hitherto thou hast erred and wandered about, thou couldst not find happiness in any of them. Not in syllogisms, and logical subtilties, not in wealth, not in honour and reputation, not in pleasure. In none of all these. Wherein then is it to be found? In the practice of those things, which the nature of man, as he is a man, doth require. How then shall he do those things? if his dogmata, or moral tenets and opinions (from which all motions and actions do proceed), be right and true. Which be those dogmata? Those that concern that which is good or evil, as that there is nothing truly good and beneficial unto man, but that which makes him just, temperate, courageous, liberal; and that there is nothing truly evil and hurtful unto man, but that which causeth the contrary effects.

It is as easy to suffer it always as to try it once; and it is no more than thousands of servants and poor people do every day in their lives. He that would live happily, must neither trust to good fortune nor submit to bad: he must stand upon his guard against all assaults; he must stick to himself, without any dependence upon other people. Where the mind is tinctured with philosophy, there is no place for grief, anxiety, or superfluous vexations. It is prepossessed with virtue to the neglect of fortune, which brings us to a degree of security not to be disturbed. It is easier to give counsel than to take it; and a common thing for one choleric man to condemn another. We may be sometimes earnest in advising, but not violent or tedious. Few words, with gentleness and efficacy, are best: the misery is, that the wise do not need counsel, and fools will not take it. A good man, it is true, delights in it; and it is a mark of folly and ill-nature to hate reproof.