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is deceived, Ws may me hom that sentiment of his; for When,
somo degres to the means os acquiring learning, on account of my desim to Mach othus, yet I havs noer Men eloquent, in muta as I neVer Men engaged in public spe ing; but thegoodneis of the causo cannot fiat of itseli in mae me eloquent, and for iis clear and copious desanco tho knowledgo os diviniuand tho truth itsolf aro suffcient. I could Wish, therelare, that Cicero might for a shori timo riso hom tho dead, that a manos such consummato eloquenco might bo taught is an insignificant person who is devoid os eloquenos, fidit, What that is
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though ho mero confident stat no ans er eould bo given tosho that philosophy mas not the instructrem os virtve. Andin tho Tusculan disputations ho openly professed this, turning his speech to philosophy, as though he were alio ing himself
minister to sense, confer no benest. But as these things arotho nourishment of tho body, so Wisdom is of the foui.
CHAP. XIV.-That Lueretius and othera have erre' and Cisero
tho stat, as I have said,' in cali himself a philosopher; or Thales of Miletus, Who is reported to havo been the fidit who discussed
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en discoored by man. But hs may be pardoned as a poes. But stat famo accomptished orator, that fame consummatΘphilosopher, also censures the Greeis, Whose levity hs HWaysaccuses, and yet imitates. Wisdom iraeit, Whicli at ono timolis calis tho gist, at another timo the invention of tho goci, hos hions aster the manner of the poeta, and praues on accountos ita beau . He also grievousty complains that iners have been somo Who disparaged it. Can any one, ho sus, dare
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study os philosophy, and w, indeed, that no one ever applied
not What error possesses us, or deplorable ignorance of the truth.'Where, then, is ino guidance of philosophy vhat has that parent os life tauot you, is you ars deplorabb ignorant of thotruth But it this confession os error and ignoranco has Menextorted almost against your Will hom Four innermost breast,
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wali and hono abb. And he who spine of it as a ruis of lite, gave to it that which Was ita duo. Ηo ovidently did not retorto the common name of philosophy; for, sines this is di sed into many secis and systems, and has nothing certain Othing, in stari, respecting Whicli ali agros mitti ons mind and ono Volce, What can be so falso as that philosophy should Mealled the rulo os si , sinco the diversi of ita precepis Underathe right Way and causes confusion or the laW of living meli, when iis subjecta are widely discordant or the sciencs of pas
veris method, distoris rute, entireb tahes a V knowledge. Thoreforo ali thoso things are false, because they are inconsistent With a system Which is alWays uncertain, and up to thistimo explaining nothing. Theresere no system, Or scien , or
it authing is true and good, it cannot be perfect unlem it istho only one os ita hind. But it philosophy mors abis in formine Ese, no ostera but philosophera Muld be good, and ali inoso
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are, and HWays have been, innumerabis persona Who arct orhave been Mod mithout any learning, but os philosophera there has seldom been one Who has dono anything pralae orthy in his lite; Who is stere, I pran who does not see that those menam nes Dachers of virtus, of which thoy themselves are destituto For is any ons should diligently inquiro into their character, ho mill find that they are passionato, covetous, lustiui,
than many Who are regaged in tho discussion of this subjeci. For I seo that a great part of those Who giva most elaborate precepta in their school respecting modesty and aetnrestraint, livo at the samo time in the unrestrained destres of ali lusis
Seneca iam, in his Eaehorta tions, says: μΜany of the philos phere ars of this description, eloquent to their οὐ condemnation : sor is you fhould hear them arguing against marice, against lusi and ambition, yon mould thinh that they meromahing a public disclosure' of their own character, so entirelydo tho censures Whicli they ulter in public floW bach uponstemselves; so that it is right to regard them in no other lightthan as physicians, Whose advertisementa' contain medicines,
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but stela medicine chesis polson. Somo am not ashamed ottheir vicos; but they invent defences for their basenem, so thatthey may appear even to sin missi honour.' Seneca also sua:
tho luxurious and tho ignorant do, the wim man also Will do, but not in the samo manner, and With the samo purpose. Butit maris no differance With What intention you aci, when thoaction iraeit is victous; because acta are Men, tho intention is
Aristippus, tho master of the Cyrenaica, had a criminal intuma mith Lais, the celebrated murteaan; and that gravoteacher os philosophy defended this sauit is suing, that thero as a great differenco belween him and tho other lovers of Lais, becauso he himseli possessed Lais, Whereas othera mempossessod is Lais. O illustrious Wisdom, to bo imitated by good ment Would you, in truth, entrust your children to this man sor education, that thv might leam in possem a hariot ΤΗs said that there Was somo differencs belWeen himself and the dissolute, that they masted thola propertri Whereas hs lived in indulgencs mithout any cost. And in this tho hariot Wasplainly the miser, Who had the philosopher as her creature, thatali the youth, corrupted by tho example and authori of thoteacher, might floch together in her Without any shame. What differencs there re did it malis, Mith What intention tho phil sopher betook himself to that most notorious hariot, When thopeople and his rivati m. him more depraved than ali inoabandoned Nor mas it enough to livo in this manner, butho began also to leach lusis; and he transferred his habita from tho brothel to tho school, contending that dily pleasummas tho chiel Mod. Whicli pernicious and shamelia doctrina has iis origin not in tho heart of the philosopher, but in thobosom of the hariol. For vlis inould I speis of tho Cynim, Who practised licentio nem in public Τ What monder ii they derived theiae narus Djsjtjgsd by OO le
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foro them is no instruction os virtus in this seci, since eventhmo Who enjoin moro honourabis thium sither thamsolves do
λ Augustino in many placea expressis hia opinion stat tho Cynica veroso called frem inela immodest' ostera suppose that the name vas ovento inem oti account of inela inarsing propensity.
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and of .hieh is uncertain. Hortensius in Cicero, contendingagainst philosophy, is pressed by a clevor argument; in muchas, when ho said that men ought not in philosophiete, ho Memedneverihelem in philosophiae, sinco it is the part of tho philos phora to discuas What ought and what ought not in bo dono inlite. - ars fres and exempt Doru this calumn Who tisa
sed in talio aWay Wisdom; and on that account Was more
man is not bom in foliri but in Wisdom. Nover, the argument Which the fame Hortensius emplo d
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has great meight also against philosophy, ametri that it maybe undereisod hom ibis, that philosophy is not Wisdom, sineeits beginning and origin ars apparent. . When, he says, didphilosophera bogin to exist Thales I imagine) was the
first, and his ago Was recent. Where, then, among the more ancient men did that lovo os investigating tho truth lis hid 'Lucretius also says: y Then, too, this natum and system otthings has Men discovered lately, and I tho very firet os allhave only no. been sound able to transfer it into nativo words.'Αnd Seneca sua: Thero are not yet a thousand years sincotho beonnings of Wisdom mero underlahen. There oro man-hind for many generations lived Qthout system. In ridicule of Whicli, Persius avs: