Besides, this ought to be our comfort, that naturally, if the pain be violent, ‘tis but short; and if long, nothing violent:
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Meditations — Chapter 11: Book 11 (Eleventh)
But to whom we are to assign these studies, and in what way they are to be assigned, are questions which remain to be considered.
How can that be? he replied; pleasure deprives a man of the use of his faculties quite as much as pain.
[“A good deed is all the more a satisfaction by how much the more it has cost us”--Lucan, ix. 404.]
Remember, that that which sets a man at work, and hath power over the affections to draw them either one way, or the other way, is not any external thing properly, but that which is hidden within every man's dogmata, and opinions: That, that is rhetoric; that is life; that (to speak true) is man himself. As for thy body, which as a vessel, or a case, compasseth thee about, and the many and curious instruments that it hath annexed unto it, let them not trouble thy thoughts. For of themselves they are but as a carpenter's axe, but that they are born with us, and naturally sticking unto us. But otherwise, without the inward cause that hath power to move them, and to restrain them, those parts are of themselves of no more use unto us, than the shuttle is of itself to the weaver, or the pen to the writer, or the whip to the coachman.
Dialectic, then, as you will agree, is the coping-stone of the sciences, and is set over them; no other science can be placed higher—the nature of knowledge can no further go?
“Laetius est, quoties magno sibi constat honestum.”
I perceive, I said, that you have or have had experiences of this sort, and I agree. But let me ask you another question: Has excess of pleasure any affinity to temperance?
Use thyself; as often, as thou seest any man do anything, presently (if it be possible) to say unto thyself, What is this man's end in this his action? But begin this course with thyself first of all, and diligently examine thyself concerning whatsoever thou doest.
Then you will make a law that they shall have such an education as will enable them to attain the greatest skill in asking and answering questions?
That is true, he replied, if the deficiency be in his soul; but if there be any merely bodily defect in another he will be patient of it, and will love all the same.
And for this reason it has ever been impossible to persuade our forefathers but that the victories obtained by dint of force and the hazard of war were not more honourable than those performed in great security by stratagem or practice:
There is not any man that is so happy in his death, but that some of those that are by him when he dies, will be ready to rejoice at his supposed calamity. Is it one that was virtuous and wise indeed? will there not some one or other be found, who thus will say to himself; 'Well now at last shall I be at rest from this pedagogue. He did not indeed otherwise trouble us much: but I know well enough that in his heart, he did much condemn us.' Thus will they speak of the virtuous. But as for us, alas I how many things be there, for which there be many that glad would be to be rid of us. This therefore if thou shalt think of whensoever thou diest, thou shalt die the more willingly, when thou shalt think with thyself; I am now to depart from that world, wherein those that have been my nearest friends and acquaintances, they whom I have so much suffered for, so often prayed for, and for whom I have taken such care, even they would have me die, hoping that after my death they shall live happier, than they did before. What then should any man desire to continue here any longer? Nevertheless, whensoever thou diest, thou must not be less kind and loving unto them for it; but as before, see them, continue to be their friend, to wish them well, and meekly, and gently to carry thyself towards them, but yet so that on the other side, it make thee not the more unwilling to die. But as it fareth with them that die an easy quick death, whose soul is soon separated from their bodies, so must thy separation from them be. To these had nature joined and annexed me: now she parts us; I am ready to depart, as from friends and kinsmen, but yet without either reluctancy or compulsion. For this also is according to Nature.
And surely you would not have the children of your ideal State, whom you are nurturing and educating—if the ideal ever becomes a reality—you would not allow the future rulers to be like posts (Literally ‘lines,’ probably the starting-point of a race-course.), having no reason in them, and yet to be set in authority over the highest matters?
A good eye must be good to see whatsoever is to be seen, and not green things only. For that is proper to sore eyes. So must a good ear, and a good smell be ready for whatsoever is either to be heard, or smelt: and a good stomach as indifferent to all kinds of food, as a millstone is, to whatsoever she was made for to grind. As ready therefore must a sound understanding be for whatsoever shall happen. But he that saith, O that my children might live! and, O that all men might commend me for whatsoever I do! is an eye that seeks after green things; or as teeth, after that which is tender.
In all that I should most certainly agree with you.
And the man who has the spirit of harmony will be most in love with the loveliest; but he will not love him who is of an inharmonious soul?
[“For men are not only happy by mirth and wantonness, by laughter and jesting, the companion of levity, but ofttimes the serious sort reap felicity from their firmness and constancy.” --Cicero, De Finib. ii. 10.]
And when a beautiful soul harmonizes with a beautiful form, and the two are cast in one mould, that will be the fairest of sights to him who has an eye to see it?