The Lives and Opinions of Eminent Philosophers Diogenes Laërtius (first ebook reader .TXT) 📖

first book of his treatise on Ends; where he says that the first and dearest object to every animal is its own existence, and its consciousness of that existence. For that it is not natural for any animal to be alienated from itself, or even to be brought into such a state as to be indifferent to itself, being neither alienated from nor interested in itself. It remains, therefore, that we must assert that nature has bound the animal to itself by the greatest unanimity and affection; for by that means it repels all that is injurious, and attracts all that is akin to it and desirable. But as for what some people say that the first inclination of animals is to pleasure, they say what is false. For they say that pleasure, if there be any such thing at all, is an accessory only, which nature, having sought it out by itself, as well as those things which are adapted to its constitution, receives incidentally in the same manner as animals are pleased, and plants made to flourish.

Moreover, say they, nature makes no difference between animals and plants, when she regulates them so as to leave them without voluntary motion or sense; and some things too take place in ourselves in the same manner as in plants. But, as inclination in animals tends chiefly to the point of making them pursue what is appropriate to them, we may say that their inclinations are regulated by nature. And as reason is given to rational animals according to a more perfect principle, it follows that to live correctly according to reason is properly predicated of those who live according to nature. For nature is as it were the artist who produces the inclination.

On which account Zeno was the first writer who, in his treatise on the Nature of Man, said that the chief good was confessedly to live according to nature; which is to live according to virtue, for nature leads us to this point. And in like manner Cleanthes speaks in his treatise on Pleasure, and so do Posidonius and Hecaton in their essays on Ends as the Chief Good. And again, to live according to virtue is the same thing as living according to one’s experience of those things which happen by nature; as Chrysippus explains it in the first book of his treatise on the Chief Good. For our individual natures are all parts of universal nature; on which account the chief good is to live in a manner corresponding to nature, and that means corresponding to one’s own nature and to universal nature; doing none of those things which the common law of mankind is in the habit of forbidding, and that common law is identical with that right reason which pervades everything, being the same with Jupiter, who is the regulator and chief manager of all existing things.

Again, this very thing is the virtue of the happy man and the perfect happiness of life when everything is done according to a harmony with the genius of each individual with reference to the will of the universal governor and manager of all things. Diogenes, accordingly, says expressly that the chief good is to act according to sound reason in our selection of things according to our nature. And Archedemus defines it to be living in the discharge of all becoming duties. Chrysippus again understands that the nature, in a manner corresponding to which we ought to live, is both the common nature and also human nature in particular; but Cleanthes will not admit of any other nature than the common one alone, as that to which people ought to live in a manner corresponding; and repudiates all mention of a particular nature. And he asserts that virtue is a disposition of the mind always consistent and always harmonious; that one ought to seek it out for its own sake, without being influenced by fear or hope by any external influence. Moreover, that it is in it that happiness consists, as producing in the soul the harmony of a life always consistent with itself; and that if a rational animal goes the wrong way, it is because it allows itself to be misled by the deceitful appearances of exterior things, or perhaps by the instigation of those who surround it; for nature herself never gives us any but good inclinations.

Now virtue is, to speak generally, a perfection in everything, as in the case of a statue; whether it is invisible as good health, or speculative as prudence. For Hecaton says, in the first book of his treatise on Virtues, that the scientific and speculative virtues are those which have a constitution arising from speculation and study, as for instance prudence and justice; and that those which are not speculative are those which are generally viewed in their extension as a practical result or effect of the former; such for instance as health and strength. Accordingly, temperance is one of the speculative virtues, and it happens that good health usually follows it and is marshalled as it were beside it; in the same way as strength follows the proper structure of an arch.⁠—And the unspeculative virtues derive their name from the fact of their not proceeding from any acquiescence reflected by intelligence; but they are derived from others, are only accessories, and are found even in worthless people, as in the case of good health or courage. And Posidonius, in the first book of his treatise on Ethics, says that the great proof of the reality of virtue is that Socrates, and Diogenes, and Antisthenes, made great improvement; and the great proof of the reality of vice may be found in the fact of its being opposed to virtue.

Again, Chrysippus, in the first book of his treatise on the Chief Good, and Cleanthes, and also Posidonius in his Exhortations, and Hecaton, all agree that virtue may be taught. And that they are right, and that it may be