Page:All the works of Epictetus - which are now extant; consisting of his Discourses, preserved by Arrian, in four books, the Enchiridion, and fragments (IA allworksofepicte00epic).pdf/12

ii Perfection of the Soul. Neither of them seem to have understood Man in his mixed Capacity; but while the first debased him to a mere Animal, the last exalted him to a pure Intelligence; and both considered him as independent, uncorrupted and sufficient, either by Heighth of Virtue or by well-regulated Indulgence, to his own Happiness. The Stoical Excess was more useful to the Public, as it often produced great and noble Efforts towards that Perfection, to which it was supposed possible for human Nature to arrive. Yet, at the same time, by flattering Man with false and presumptuous Ideas of his own Power and Excellence, it tempted even the best to Pride: a Vice not only dreadfully mischievous in human Society, but, perhaps of all others, the most insuperable Bar to real inward Improvement.

§. 3. Epictetus often mentions Three Topics, or Classes, under which the whole of Moral Philosophy is comprehended. These are, the Desires and Aversions, the Pursuits and Avoidances, or the Exercise of the active Powers, and the Assents of the Understanding.

. §. 4. The Desires and Aversions were considered as simple Affections of the Mind, arising from the Apprehension, that any thing was conducive to Happiness, or the contrary. The first Care of a Proficient in Philosophy was, to regulate these in such a manner, as never to be disappointed of the one, or incur the other: a Point no otherwise attainable, than by regarding all Externals as absolutely indifferent. Good must always be the Object of Desire, and Evil of Aversion. The Person then, who considers Life, Health, Ease, Friends, Reputation, &c. as Good; and their Contraries as Evil, must necessarily desire the one, and be averse to the other: and, consequently, must often find his Desire disappointed, and his Aversion incurred. The Stoics, therefore, restrained Good and