Page:Discourses of Epictetus.djvu/395

 of the will―Then is it nothing to you?—It is nothing—When then you are still vexed at this and disturbed, do you think that you are convinced about good and evil?

Will you not then letting others alone be to yourself both scholar and teacher?—The rest of mankind will look after this, whether it is to their interest to be and to pass their lives in a state contrary to nature: but to me no man is nearer than myself. What then is the meaning of this, that I have listened to the words of the philosophers and I assent to them, but in fact I am no way made easier (more content)? Am I so stupid? And yet in all other things such as I have chosen, I have not been found very stupid; but I learned letters quickly, and to wrestle, and geometry, and to resolve syllogisms. Has not then reason convinced me? and indeed no other things have I from the beginning so approved and chosen (as the things which are rational): and now I read about these things, hear about them, write about them; I have so far discovered no reason stronger than this (living according to nature). In what then am I deficient? Have the contrary opinions not been eradicated from me? Have the notions (opinions) themselves not been exercised nor used to be applied to action, but as armour are laid aside and rusted and cannot fit me? And yet neither in the exercises of the palaestra, nor in writing or reading am I satisfied with learning, but I turn up and down the syllogisms which are proposed, and I make others, and sophistical syllogisms also. But the necessary theorems by proceeding from which a man can become free from grief, fear, passions (affects), hindrance, and a free man, these I do not exercise myself in nor do I practise in these the proper practice (study). Then I care about what others will say of me, whether I shall appear to them worth notice, whether I shall appear happy.—

Wretched man, will you not see what you are saying about yourself? What do you appear to yourself to be? in your opinions, in your desires, in your aversions from things, in your movements (purposes, ) in your preparation (for anything), in your de-