nerves[1] are these? A desire never disappointed, an aversion[2] which never falls on that which it would avoid, a proper pursuit (ὁρμήν), a diligent purpose, an assent which is not rash. These you shall see.
CHAPTER IX.
that when we cannot fulfil that which the character of a man promises, we assume the character of a philosopher.
It is no common (easy) thing to do this only, to fulfil the promise of a man's nature. For what is a man? The answer is, a rational and mortal being. Then by the rational faculty from whom are we separated?[3] From wild beasts. And from what others? From sheep and like animals. Take care then to do nothing like a wild beast; but if you do, you have lost the character of a man; you have not fulfilled your promise. See that you do nothing like a sheep; but if you do, in this case also the man is lost. What then do we do as sheep? When we act gluttonously, when we act lewdly, when we act rashly, filthily, inconsiderately, to what have we declined? To sheep. What have we lost? The rational faculty. When we act contentiously and harmfully and passionately, and violently, to what have we declined? To wild beasts. Consequently some of us are great wild beasts, and others little beasts, of a bad disposition and
- ↑ An allusion to the combatants in the public exercises, who used to show their shoulders, muscles and sinews as a proof of their strength. See i. 4, ii. 18, iii. 22 (Mrs. Carter).
- ↑ ἔκκλισιν. See Book iii. c. 2.
- ↑ 'The abuse of the faculties, which are proper to man, called rationality and liberty, is the origin of evil. By rationality is meant the faculty of understanding truths and thence falses, and goods and then evils; and by liberty is meant the faculty of thinking, willing and acting freely—and these faculties distinguish man from beasts.' Swedenborg, Angelic Wisdom, 264 and also 240. See Epictetus, ii. c. 8.
