firmly convinced that what they give to mankind certainly compensates for all they take. And it is astonishing how, while continually augmenting their luxurious requirements without increasing their activity, these people continue to be certain that their activity compensates for all they consume.
Whereas, if you listen to these people's judgment of one another, it appears that each individual is far from being worth what he consumes. Government officials say that the work of the landlords is not worth what they spend, landlords say the same about merchants, and merchants about Government officials, and so on. Hut this does not disconcert them, and they continue to assure people that they (each of them) profit by the labours of others exactly in proportion to the service they render to others. So that the payment is not determined by the work, but the value of the imaginary work is determined by the payment. Thus they assure one another, but they know perfectly well in the depth of their souls that all their arguments do not justify them; that they are not necessary to the working men, and that they profit by the labour of these men, not on account of any division of labour, but simply because they have the power to do so, and because they are so spoiled that they cannot do without it.
And all this arises from people imagining that it is possible to lead a good life without first acquiring the primary quality necessary for a good life.
And this first quality is self-control.
VIII.
There never has been, and cannot be, a good life without self-control. Apart from self-control, no good life is imaginable. The attainment of goodness must begin with that.
There is a scale of virtues, and it is necessary, if one would mount the higher steps, to begin with the lowest; and the first virtue a man must acquire if he wishes to acquire the others, is that which the ancients
