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Book III, Chapter 2

1. There are Three Topics in Philosophy, in which he, who would be wise and good, must be exercised. That of the Desires, and Aversions; that he may not be disappointed of the one, nor incur the other. That of the Pursuits, and Avoidances; and, in general, the Duties of Life; that he may act with Order and Consideration, and not carelessly. The Third Topic belongs to Circumspection, and a Freedom from Deception; and, in general, whatever belongs to the Assent.

2. Of these Topics, the principal and most urgent, is that of the Passions: for Passion is produced no otherwise, than by a Disappointment of the Desires, and an incurring of the Aversions. It is this which introduces Perturbations, Tumults, Misfortunes, and Calamities: this is the Spring of Sorrow, Lamentation, and Envy: this renders us envious, and emulous; and incapable of hearing Reason.

3. The next Topic regards the Duties of Life. For I am not to be undisturbed by Passions, in the same Sense as a Statue is; but as one who preserves the natural and acquired Relations; as a pious Person, as a Son, as a Brother, as a Father, as a Citizen.

4. The Third Topic belongs to those who are now making a Proficiency; and is a Security to the other Two, that no unexamined Appearance may surprize us, either in Sleep, or Wine, or in the Spleen. This, say you, is above us. But our pre sent Philosophers, leaving the First and Second Topics [the Affections, and moral Duties], employ themselves wholly about the Third; Convertible, definitive, hypothetical Propositions [and other logical Subtilties]. For, they say, that we must, by engaging even in these Subjects, take care to guard against Deception. Who must? A wise and good Man. Is this Security from Deception, then, the Thing you want? Have you mastered the other Subjects? Are you not liable to be deceived by Money? When you see a fine Girl, do you oppose the Appearance which is raised in your Mind? If your Neighbour inherits an Estate, do you feel no Vexation? Do you, at present, want nothing more than Perseverance? You learn even these very Things, Wretch, with Trembling, and a solicitous Dread of Contempt; and are inquisitive to know, what is said of you; and, if any one comes and tells you, that, in a dispute which was the best of the Philosophers, one of the Company said, that such a one was the only Philosopher, that little Soul of yours grows to the Size of two Cubits, instead of an Inch: but if another should come, and say, "You are mistaken, he is not worth hearing; for what doth he know? He hath the first Rudiments, but nothing more;" you are Thunderstruck; you presently turn pale, and cry out, "I will show him; what a Man, and how great a Philosopher I am." It is evident [what you are], by these very Things; why do you aim to show it by others? Do not you know, that Diogenes showed some Sophist in this Manner, by extending his middle Finger; and, when he was mad with Rage, This, says Diogenes, is He: I have showed him to you. For a Man is not showed in the same Sense as a Stone, or a Piece of Wood, by the Fin ger; but whoever shows his Principles, shows him as a Man.

5. Let us see your Principles too. For is it not evident, that you consider your own Choice as nothing; but look out for something external, and independent on it? As, what such a one will say of you, and what you shall be thought; whether a Man of Letters; whether to have read Chrysippus, or Antipater; for, if Archedemus too, you have every thing you wish. Why are you still solicitous, lest you should not show us what you are? Will you let me tell you, what you have showed us, that you are? A mean, discontented, passionate, cowardly Fellow; complaining of every thing; accusing every body; perpetually restless; good for nothing. This you have showed us. Go now and read Archedemus: and then, if you hear but the Noise of a Mouse, you are a dead Man; for you will die some such Kind of Death as —— Who was it? Crinis; who valued himself extremely too, that he understood Archedemus.

6. Wretch, why do not you let alone Things, that do not belong to you? These Things become such as are able to learn them, without Perturbation; who can say, "I am not subject to Anger, or Grief, or Envy. I am not restrained; I am not compelled. What remains for me to do? I am at Leisure; I am at Ease. Let us see how convertible Propositions are to be treated: Let us consider, when an Hypothesis is laid down, how we may avoid a Contradiction." To such Persons do these Things belong. They who are safe may light a Fire; go to Dinner, if they please; and sing, and dance: but you come and hoist a Flag, when your Vessel is just sinking.