Discourses and Enchiridion

Lay down for yourself from the first a definite stamp and style of conduct, which you will maintain when you are alone and also in the society of men. Be silent for the most part, or, if you speak, say only what is necessary and in a few words. Talk, but rarely, if occasion calls you, but do not talk of ordinary things—of gladiators, or horse-races, or athletes, or of meats or drinks—these are topics that arise everywhere—but above all do not talk about men in blame or compliment or comparison. If you can, turn the conversation of your company by your talk to some fitting subject; but if you should chance to be isolated among strangers, be silent. Do not laugh much, nor at many things, nor without restraint. Refuse to take oaths, altogether if that be possible, but if not, as far as circumstances allow. Refuse the entertainments of strangers and the vulgar. But if occasion arise to accept them, then strain every nerve to avoid lapsing into the state of the vulgar. For know that, if your comrade have a stain on him, he that associates with him must needs share the stain, even though he be clean in himself. For your body take just so much as your bare need requires, such as food, drink, clothing, house, servants, but cut down all that tends to luxury and outward show. Avoid impurity to the utmost of your power before marriage, and if you indulge your passion, let it be done lawfully. But do not be offensive or censorious to those who indulge it, and do not be always bringing up your own chastity. If some one tells you that so and so speaks ill of you, do not defend yourself against what he says, but answer, 'He did not know my other faults, or he would not have mentioned these alone.' It is not necessary for the most part to go to the games; but if you should have occasion to go, show that your first concern is for yourself; that is, wish that only to happen which does happen, and him only to win who does win, for so you will suffer no hindrance. But refrain entirely from applause, or ridicule, or prolonged excitement. And when you go away do not talk much of what happened there, except so far as it tends to your improvement. For to talk about it implies that the spectacle excited your wonder. Do not go lightly or casually to hear lectures; but if you do go, maintain your gravity and dignity and do not make yourself offensive. When you are going to meet any one, and particularly some man of reputed eminence, set before your mind the thought, 'What would Socrates or Zeno have done?' and you will not fail to make proper use of the occasion. When you go to visit some great man, prepare your mind by thinking that you will not find him in, that you will be shut out, that the doors will be slammed in your face, that he will pay no heed to you. And if in spite of all this you find it fitting for you to go, go and bear what happens and never say to yourself, 'It was not worth all this'; for that shows a vulgar mind and one at odds with outward things. In your conversation avoid frequent and disproportionate mention of your own doings or adventures; for other people do not take the same pleasure in hearing what has happened to you as you take in recounting your adventures. Avoid raising men's laughter; for it is a habit that easily slips into vulgarity, and it may well suffice to lessen your neighbour's respect. It is dangerous too to lapse into foul language; when anything of the kind occurs, rebuke the offender, if the occasion allow, and if not, make it plain to him by your silence, or a blush or a frown, that you are angry at his words.

When you imagine some pleasure, beware that it does not carry you away, like other imaginations. Wait a while, and give yourself pause. Next remember two things: how long you will enjoy the pleasure, and also how long you will afterwards repent and revile yourself. And set on the other side the joy and self-satisfaction you will feel if you refrain. And if the moment seems come to realize it, take heed that you be not overcome by the winning sweetness and attraction of it; set in the other scale the thought how much better is the conscious- ness of having vanquished it.

Plain English · paraphraseWhen you imagine some pleasure, be careful it doesn’t carry you away, like other imaginations. Wait a while, and give yourself a pause. Then remember two things: how long you will enjoy the pleasure, and how long afterward you will regret and curse yourself. On the other side, place the joy and satisfaction you will feel if you hold back. And if the moment seems right to act, be careful not to be overcome by its sweet, tempting power. Put in the other scale the thought of how much better it is to know you have conquered it.

When you do a thing because you have determined that it ought to be done, never avoid being seen doing it, even if the opinion of the multitude is going to condemn you. For if your action is wrong, then avoid doing it altogether, but if it is right, why do you fear those who will rebuke you wrongly?

The phrases, 'It is day' and 'It is night', mean a great deal if taken separately, but have no meaning if combined. In the same way, to choose the larger portion at a banquet may be worth while for your body, but if you want to maintain social decencies it is worthless. Therefore, when you are at meat with another, remember not only to consider the value of what is set before you for the body, but also to maintain your self-respect before your host.

As in walking you take care not to tread on a nail or to twist your foot, so take care that you do not harm your Governing Principle. And if we guard this in everything we do, we shall set to work more securely.

Plain English · paraphraseAs you take care not to step on a nail or twist your foot when walking, so take care not to harm your Governing Principle. And if we guard this in everything we do, we shall set to work more securely.

Every man's body is a measure for his property, as the foot is the measure for his shoe. If you stick to this limit, you will keep the right measure; if you go beyond it, you are bound to be carried away down a precipice in the end; just as with the shoe, if you once go beyond the foot, your shoe puts on gilding, and soon purple and embroidery. For when once you go beyond the measure there is no limit.

Plain English · paraphraseEach person's body is the measure for their belongings, just as the foot is the measure for a shoe. If you stay within this limit, you will keep the proper measure; but if you go beyond it, you are sure to fall into a dangerous drop in the end. It is like a shoe: once it goes beyond the size of the foot, it adds gilding, then soon purple and embroidery. For once you go beyond the measure, there is no end.

Women from fourteen years upwards are called 'madam' by men. Wherefore, when they see that the only advantage they have got is to be marriageable, they begin to make themselves smart and to set all their hopes on this. We must take pains then to make them understand that they are really honoured for nothing but a modest and decorous life.

It is a sign of a dull mind to dwell upon the cares of the body, to prolong exercise, eating, drinking, and other bodily functions. These things are to be done by the way; all your attention must be given to the mind.

Plain English · paraphraseIt is a sign of a dull mind to focus on the needs of the body, to spend too much time on exercise, eating, drinking, and other physical activities. These things should be done as needed; all your attention should be on the mind.

When a man speaks evil or does evil to you, remember that he does or says it because he thinks it is fitting for him. It is not possible for him to follow what seems good to you, but only what seems good to him, so that, if his opinion is wrong, he suffers, in that he is the victim of deception. In the same way, if a composite judgement which is true is thought to be false, it is not the judgement that suffers, but the man who is deluded about it. If you act on this principle you will be gentle to him who reviles you, saying to yourself on each occasion, 'He thought it right.'

Everything has two handles, one by which you can carry it, the other by which you cannot. If your brother wrongs you, do not take it by that handle, the handle of his wrong, for you cannot carry it by that, but rather by the other handle—that he is a brother, brought up with you, and then you will take it by the handle that you can carry by.

It is illogical to reason thus, 'I am richer than you, therefore I am superior to you', 'I am more eloquent than you, therefore I am superior to you.' It is more logical to reason, 'I am richer than you, therefore my property is superior to yours', 'I am more eloquent than you, therefore my speech is superior to yours.' You are something more than property or speech.

If a man wash quickly, do not say that he washes badly, but that he washes quickly. If a man drink much wine, do not say that he drinks badly, but that he drinks much. For till you have decided what judgement prompts him, how do you know that he acts badly? If you do as I say, you will assent to your apprehensive impressions and to none other.

Plain English · paraphraseIf a man washes quickly, do not say he washes badly, but that he washes quickly. If a man drinks a lot of wine, do not say he drinks badly, but that he drinks a lot. For until you decide what judgment drives him, how do you know he acts badly? If you do as I say, you will agree with your initial impressions and with no others.

On no occasion call yourself a philosopher, nor talk at large of your principles among the multitude, but act on your principles. For instance, at a banquet do not say how one ought to eat, but eat as you ought. Remember that Socrates had so completely got rid of the thought of display that when men came and wanted an introduction to philosophers he took them to be introduced; so patient of neglect was he. And if a discussion arise among the multitude on some principle, keep silent for the most part; for you are in great danger of blurting out some undigested thought. And when some one says to you, 'You know nothing', and you do not let it provoke you, then know that you are really on the right road. For sheep do not bring grass to their shepherds and show them how much they have eaten, but they digest their fodder and then produce it in the form of wool and milk. Do the same yourself; instead of displaying your principles to the multitude, show them the results of the principles you have digested.

Plain English · paraphraseDo not call yourself a philosopher at any time. Do not talk about your beliefs to the crowd. Instead, live by your beliefs. For example, at a banquet, do not say how one should eat. Eat as you should. Remember that Socrates had completely stopped caring about showing off. When people came asking to meet philosophers, he took them to be introduced. He was so patient with being ignored. If a discussion starts among the crowd about some idea, stay mostly quiet. You are in danger of saying something you have not thought through. If someone says to you, "You know nothing," and you do not get angry, then you are on the right path. Sheep do not bring grass to their shepherds and show them how much they have eaten. They digest their food and then produce wool and milk. Do the same. Instead of showing off your beliefs to the crowd, show them the results of the beliefs you have digested.

When you have adopted the simple life, do not pride yourself upon it, and if you are a water-drinker do not say on every occasion, 'I am a water-drinker.' And if you ever want to train laboriously, keep it to yourself and do not make a show of it. Do not embrace statues. If you are very thirsty take a good draught of cold water, and rinse your mouth and tell no one.

The ignorant man's position and character is this: he never looks to himself for benefit or harm, but to the world outside him. The philosopher's position and character is that he always looks to himself for benefit and harm. The signs of one who is making progress are: he blames none, praises none, complains of none, accuses none, never speaks of himself as if he were somebody, or as if he knew anything. And if any one compliments him he laughs in himself at his compliment; and if one blames him, he makes no defence. He goes about like a conva- lescent, careful not to disturb his constitution on its road to recovery, until it has got firm hold. He has got rid of the will to get, and his will to avoid is directed no longer to what is beyond our power but only to what is in our power and contrary to nature. In all things he exercises his will without strain. If men regard him as foolish or ignorant he pays no heed. In one word, he keeps watch and guard on himself as his own enemy, lying in wait for him.

When a man prides himself on being able to understand and interpret the books of Chrysippus, say to yourself, "If Chrysippus had not written obscurely this man would have had nothing on which to pride himself." What is my object? To understand Nature and follow her. I look then for some one who interprets her, and having heard that Chrysippus does I come to him. But I do not understand his writings, so I seek an interpreter. So far there is nothing to be proud of. But when I have found the interpreter it remains for me to act on his precepts; that and that alone is a thing to be proud of. But if I admire the mere power of exposition, it comes to this—that I am turned into a grammarian instead of a philosopher, except that I interpret Chrysippus in place of Homer. Therefore, when some one says to me, ‘Read me Chrysippus', when I cannot point to actions which are in harmony and correspondence with his teaching, I am rather inclined to blush. 50Whatever principles you put before you, hold fast to them as laws which it will be impious to transgress. But pay no heed to what any one says of you; for this is something beyond your own control. 51How long will you wait to think yourself worthy of the highest and transgress in nothing the clear pronouncement of reason? You have received the precepts which you ought to accept, and you have accepted them. Why then do you still wait for a master, that you may delay the amendment of yourself till he comes? You are a youth no longer, you are now a full-grown man. If now. you are careless and indolent and are always putting off, fixing one day after another as the limit when you mean to begin attending to yourself, then, living or dying, you will make no progress but will continue unawares in ignorance. Therefore make up your mind before it is too late to live as one who is mature and proficient, and let all that seems best to you be a law that you cannot transgress. And if you encounter anything troublesome or pleasant or glorious or inglorious, remember that the hour of struggle is come, the Olympic contest is here and you may put off no longer, and that one day and one action determines whether the progress you have achieved is lost or maintained. This was how Socrates attained perfection, paying heed to nothing but reason, in all that he encountered. And if you are not yet Socrates, yet ought you to live as one who would wish to be a Socrates.

Plain English · paraphraseWhen a man boasts that he can understand and explain the books of Chrysippus, say to yourself, "If Chrysippus had written clearly, this man would have nothing to be proud of." What is my goal? To understand Nature and follow her. So I look for someone who can explain her, and having heard that Chrysippus does this, I go to him. But I do not understand his writings, so I look for an interpreter. So far, there is nothing to be proud of. But when I find the interpreter, it remains for me to act on his teachings. That and that alone is something to be proud of. But if I admire only the ability to explain, it means I have become a grammarian instead of a philosopher, except that I interpret Chrysippus instead of Homer. Therefore, when someone says to me, "Read me Chrysippus," and I cannot point to actions that are in harmony with his teaching, I am rather inclined to blush. Whatever principles you set before you, hold fast to them as laws that it would be impious to break. But pay no attention to what anyone says about you; for this is beyond your control. How long will you wait to think yourself worthy of the highest and yet break the clear command of reason? You have received the teachings you should accept, and you have accepted them. Why then do you still wait for a teacher, delaying your self-improvement until he comes? You are no longer a youth, but a full-grown man. If now you are careless and lazy, always putting it off, setting one day after another as the day you will begin to take care of yourself, then whether you live or die, you will make no progress but will remain unknowingly in ignorance. Therefore, decide before it is too late to live as a mature and skilled person, and let all that seems best to you be a law you cannot break. And if you meet anything difficult or pleasant, or glorious or not glorious, remember that the hour of struggle has come, the Olympic contest is here, and you can delay no longer. One day and one action will decide whether the progress you have made is lost or kept. This was how Socrates reached perfection, paying attention to nothing but reason in all that he met. And if you are not yet Socrates, you should still live as one who wants to be like Socrates.

The first and most necessary department of philosophy deals with the application of principles; for instance, 'not to lie'. The second deals with demonstrations; for instance, 'How comes it that one ought not to lie?' The third is concerned with establishing and analysing these processes; for instance, 'How comes it that this is a demonstration? What is demonstration, what is consequence, what is contradiction, what is true, what is false?' It follows then that the third department is necessary because of the second, and the second because of the first. The first is the most necessary part, and that in which we must rest. But we reverse the order: we occupy ourselves with the third, and make that our whole concern, and the first we completely neglect. Wherefore we lie, but are ready enough with the demonstration that lying is wrong.

Plain English · paraphraseThe first and most essential part of philosophy is applying principles; for example, "Do not lie." The second part involves explaining why; for example, "Why is it wrong to lie?" The third part is about examining and breaking down these explanations; for example, "Why is this an explanation? What is an explanation? What is a conclusion? What is a contradiction? What is true? What is false?" It follows that the third part is needed because of the second, and the second because of the first. The first is the most essential part, and the one we must rely on. But we do the opposite: we focus on the third part, making it our main concern, and completely ignore the first. Therefore, we lie, but are quick to explain that lying is wrong.

On every occasion we must have these thoughts at hand, 'Lead me, O Zeus, and lead me, Destiny, Whither ordainèd is by your decree. I'll follow, doubting not, or if with will Recreant I falter, I shall follow still.' 'Who rightly with necessity complies In things divine we count him skilled and wise.' 'Well, Crito, if this be the gods' will, so be it.' 'Anytus and Meletus have power to put me to death, but not to harm me.'

Plain English · paraphraseOn every occasion we must have these thoughts at hand, "Lead me, O Zeus, and lead me, Destiny, wherever your decree has ordered. I will follow, without doubt, or if my will falters, I will still follow." "Whoever agrees with necessity in divine matters we count as skilled and wise." "Well, Crito, if this is the gods' will, then so be it." "Anytus and Meletus have power to put me to death, but not to harm me."