CHAPTER VIII.
what is the nature (ἡ οὐσία) of the good![1]
God is beneficial. But the Good also is beneficial.[2] It is consistent then that where the nature of God is, there also the nature of the good should be. What then is the nature of God?[3] Flesh? Certainly not. An estate in land? By no means. Fame? No. Is it intelligence, knowledge, right reason? Yes. Herein then simply seek the nature of the good; for I suppose that you do not seek it in a plant. No. Do you seek it in an irrational animal? No. If then you seek it in a rational animal, why do you still seek it any where except in the superiority of rational over irrational animals?[4] Now plants have not even the power of using appearances, and for this reason you do not apply the term good to them. The good then requires the use of appearances. Does it require this use only? For if you say that it requires this use only, say that the good, and that happiness and unhappiness are in irrational animals also. But you do not say this, and you do right; for if they possess even in the highest degree the use of appearances, yet they have not the faculty of understanding the use of appearances; and there is good reason for this, for they exist for the purpose of serving others, and they exercise no superiority. For the ass, I suppose, does not exist for any superiority over others. No; but because we had need of a back which is able to bear something; and in truth we had need also of his being able to walk, and for this reason he received also the faculty of making use of appearances, for other
- ↑ Schweighaeuser observes that the title of this chapter would more correctly be ὁ Θεὸς ἐν ὑμῖν, God in man. There is no better chapter in the book.
- ↑ Socrates (Xenophon, Mem. iv. 6, 8) concludes 'that the useful is good to him to whom it is useful.'
- ↑ I do not remember that Epictetus has attempted any other description of the nature of God. He has done more wisely than some who have attempted to answer a question which cannot be answered. But see ii. 14, 11–13.
- ↑ Compare Cicero, de Offic. i. 27.
