Tusculan Disputations

him with that vicious emulation which resembles an enmity, of what use can that conduct be? Now, envy implies being uneasy at another’s good because one does not enjoy it one’s self; but detraction is the being uneasy at another’s good, merely because he enjoys it. How can it be right that you should voluntarily grieve, rather than take the trouble of acquiring what you want to have? for it is madness in the highest degree to desire to be the only one that has any particular happiness. But who can with correctness speak in praise of a mediocrity of evils? Can anyone in whom there is lust or desire be otherwise than libidinous or desirous? or can a man who is occupied by anger avoid being angry? or can one who is exposed to any vexation escape being vexed? or if he is under the influence of fear, must he not be fearful? Do we look, then, on the libidinous, the angry, the anxious, and the timid man, as persons of wisdom, of excellence? of which I could speak very copiously and diffusely, but I wish to be as concise as possible. And so I will merely say that wisdom is an acquaintance with all divine and human affairs, and a knowledge of the cause of everything. Hence it is that it imitates what is divine, and looks upon all human concerns as inferior to virtue. Did you, then, say that it was your opinion that such a man was as naturally liable to perturbation as the sea is exposed to winds? What is there that can discompose such gravity and constancy? Anything sudden or unforeseen? How can anything of this kind befall one to whom nothing is sudden and unforeseen that can happen to man? Now, as to their saying that redundancies should be pared off, and only what is natural remain, what, I pray you, can be natural which may be too exuberant?

All these assertions proceed from the roots of errors, which must be entirely plucked up and destroyed, not pared and amputated. But as I suspect that your inquiry is not so much respecting the wise man as concerning yourself (for you allow that he is free from all perturbations, and you would willingly be so too yourself), let us see what remedies there are which may be applied by philosophy to the diseases of the mind. There is certainly some remedy; nor has nature been so unkind to the human race as to have discovered so many things salutary to the body, and none which are medicinal to the mind. She has even been kinder to the mind than to the body, inasmuch as you must seek abroad for the assistance which the body requires, while the mind has all that it requires within itself. But in proportion as the excellency of the mind is of a higher and more divine nature, the more diligence does it require. And therefore reason, when it is well applied, discovers what is best, but when it is neglected, it becomes involved in many errors. I shall apply, then, all my discourse to you, for though you pretend to be inquiring about the wise man, your inquiry may possibly be about yourself. Various, then, are the cures of those perturbations which I have expounded, for every disorder is not to be appeased the same way. One medicine must be applied to the man who mourns, another to the pitiful, another to the person who envies. For there is this difference to be maintained in all the four perturbations: we are to consider whether our discourse had better be directed to perturbations in general, which are a contempt of reason, or a somewhat too vehement appetite; or whether it would be better applied to particular descriptions, as for instance to fear, lust, and the rest, and whether it appears preferable to endeavor to remove that which has occasioned the grief, or rather to attempt wholly to eradicate every kind of grief. As, should anyone grieve that he is poor, the question is: Would you maintain poverty to be no evil, or would you contend that a man ought not to grieve at anything? Certainly this last is the best course, for should you not convince him with regard to poverty, you must allow him to grieve, but if you remove grief by particular arguments, such as I used yesterday, the evil of poverty is in some manner removed.

But any perturbation of the mind of this sort may be, as it were, wiped away by the method of appeasing the mind, if you succeed in showing that there is no good in that which has given rise to joy and lust, nor any evil in that which has occasioned fear or grief. But certainly the most effectual cure is to be achieved by showing that all perturbations are of themselves vicious, and have nothing natural or necessary in them. As we see, grief itself is easily softened when we charge those who grieve with weakness and an effeminate mind, or when we commend the gravity and constancy of those who bear calmly whatever befalls them here as accidents to which all men are liable; and, indeed, this is generally the feeling of those who look on these as real evils, but yet think they should be borne with resignation. One imagines pleasure to be a good, another money; and yet the one may be called off from intemperance, the other from covetousness. The other method and address, which, at the same time that it removes the false opinion, withdraws the disorder, has more subtlety in it, but it seldom succeeds, and is not applicable to vulgar minds, for there are some diseases which that medicine can by no means remove. For, should anyone be uneasy because he is without virtue, without courage, destitute of a sense of duty or honesty, his anxiety proceeds from a real evil, and yet we must