Some say that we are helped even by those945 who bestow on us the so-called “indifferent” benefits, such as money, influence, security, and all the other valued or essential aids to living. If we argue in this way, the veriest fool will be said to help a wise man. Helping, however, really means prompting the soul in accordance with Nature, both by the prompter’s excellence and by the excellence of him who is thus prompted. And this cannot take place without advantage to the helper also. For in training the excellence of another, a man must necessarily train his own. But, to omit from discussion supreme goods or the things which produce them, wise men can none the less be mutually helpful. For the mere discovery of a sage by a sage is in itself a desirable event; since everything good is naturally dear to the good man, and for this reason one feels congenial with a good man as one feels congenial with oneself.
It is necessary for me to pass from this topic to another, in order to prove my point. For the question is asked, whether the wise man will weigh his opinions, or whether he will apply to others for advice. Now he is compelled to do this when he approaches state and home duties—everything, so to speak, that is mortal. He needs outside advice on such matters, as does the physician, the pilot, the attorney, or the pleader of cases. Hence, the wise will sometimes help the wise; for they will persuade each other. But in these matters of great import also—aye, of divine import, as I have termed them—the wise man can also be useful by discussing honourable things in common, and by contributing his thoughts and ideas. Moreover, it is in accordance with Nature to show affection for our friends, and to rejoice in their advancement as if it were absolutely our own. For if we have not done this, even virtue, which grows strong only through exercising our perceptions, will not abide with us. Now virtue advises us to arrange the present well, to take thought regarding the future, to deliberate and apply our minds; and one who takes a friend into council with him, can more easily apply his mind and think out his problem.
Therefore he will seek either the perfect wise man or one who has progressed to a point bordering on perfection. The perfect wise man, moreover, will help us if he aids our counsels with ordinary good sense. They say that men see farther in the affairs of others than in their own. A defect of character causes this in those who are blinded by self-love, and whose fear in the hour of peril takes away their clear view of that which is useful; it is when a man is more at ease and freed from fear that he will begin to be wise. Nevertheless, there are certain matters where even wise men see the facts more clearly in the case of others than in their own. Moreover, the wise man will, in company with his fellow sage, confirm the truth of that most sweet and honourable proverb—“always desiring and always refusing the same things”: it will be a noble result when they draw the load “with equal yoke.”946
I have thus answered your demand, although it came under the head of subjects which I include in my volumes On Moral Philosophy.947 Reflect, as I am often wont to tell you, that there is nothing in such topics for us except mental gymnastics. For I return again and again to the thought: “What good does this do me? Make me more brave now, more just, more restrained! I have not yet the opportunity to make use of my training; for I still need the physician. Why do you ask of me a useless knowledge? You have promised great things; test me, watch me! You assured me that I should be unterrified though swords were flashing round me, though the point of the blade were grazing my throat; you assured me that I should be at ease though fires were blazing round me, or though a sudden whirlwind should snatch up my ship and carry it over all the sea. Now make good for me such a course of treatment that I may despise pleasure and glory. Thereafter you shall teach me to work out complicated problems, to settle
