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 hindered by any other thing than by itself. But it is a man's own opinions which disturb him: for when the tyrant says to a man, "I will chain your leg," he who values his leg says, "Do not; have pity:" but he who values his own will says, "If it appears more advantageous to you, chain it." Do you not care? I do not care. I will show you that I am master. You cannot do that. Zeus has set me free do you think that he intended to allow his own son to be enslaved? But you are master of my carcase: take it.—So when you approach me, you have no regard to me? No, but I have regard to myself; and if you wish me to say that I have regard to you also, I tell you that I have the same regard to you that I have to my pipkin.

This is not a perverse self-regard, for the animal is constituted so as to do all things for itself. For even the sun does all things for itself; nay, even Zeus himself. But when he chooses to be the Giver of rain and the Giver of fruits, and the Father of Gods and men, you see that he cannot obtain these functions and these names, if he is not useful to man; and, universally, he has made the nature of the rational animal such that it cannot obtain any one of its own proper interests, if it does not contribute something to the common interest. In this manner and sense it is not unsociable for a man to do every thing for the sake of himself. For what do you expect? that a man should neglect himself and his own interest? And how in that case can there be one and the same principle in all animals, the principle of attachment (regard) to themselves?

What then? when absurd notions about things inde-