BOOK II. XXII. 1-7
in these, either. It remains, therefore, that men take an interest in good things only; and if they take an interest in them, they love them. Whoever, then, has knowledge of good things, would know how to love them too; but when a man is unable to distinguish things good from things evil, and what is neither good nor evil from both the others, how could he take the next step and have the power to love? Accordingly, the power to love belongs to the wise man and to him alone.
How so? says someone; for I am foolish myself, but yet I love my child.5—By the gods, I am surprised at you; at the very outset you have admitted that you are foolish. For something is lacking in you; what is it? Do you not use sense perception, do you not distinguish between external impressions, do you not supply the nourishment for your body that is suitable to it, and shelter, and a dwelling? How comes it, then, that you admit you are foolish? Because, by Zeus, you are frequently bewildered and disturbed by your external impressions, and overcome by their persuasive character; and at one moment you consider these things good, and then again you consider them, though the very same, evil, and later on as neither good nor evil; and, in a word, you are subject to pain, fear, envy, turmoil, and change; that is why you are foolish, as you admit you are. And in loving are you not changeable? But as for wealth, and pleasure, and, in a word, material things, do you not consider them at one moment good, at another bad? And do you not consider the same persons at one moment good, and at another bad, and do you not at one moment feel friendly towards them, and at another unfriendly,
