use of appearances is the only thing that the gods have placed in our power; and “ that it is the business of the wise and good man to use appearances conformably to nature.” For this purpose a man has what Epictetus names a ruling faculty (τὸἡγεμονικόν), of which he gives a definition or description (iv. c. 7). It is that faculty which uses all other faculties and tries them, and selects and rejects;" a faculty by which we reflect and judge and determine, a faculty which no other animal has, a faculty which, as Bishop Butler says, "plainly bears upon it marks of authority over all the rest, and claims the absolute direction of them all, to allow or forbid their gratification” (Preface to the Sermons).
These appearances are named φαντασίαι by Epictetus; and the word is translated “Visa animi" by Gellius (Frag. clxxx.). This Phantasy (φαντασία) is not only the thing which is perceived by the eyes, but the impression which is made on the eyes, and generally it means any impression received by the senses; and also it is the power of the mind to represent things as if they were present, though they are only present in the mind and are really absent. This power of Phantasy exists also in animals in various degrees according to their several capacities: animals make use of appearances, but man only understands the use of appearances (i. c. 6).[1] If a man cannot or does not make a right use of appearances, he approaches the nature of an irrational animal; and he is not what God made him capable of being.
The nature of the Good is in the use of appearances,
- ↑ I suppose that this will be generally allowed to be true. Whatever an animal can do, we shall hardly admit that he understands the use of appearances, and uses them as a man can. However the powers of some animals, such as ants for example, are very wonderful; and it may be contended that they are not irrational in many of their acts, but quite rational.
