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

his soul. And he who asserts either that it is not yet time to philosophize, or that the hour is passed, is like a man who should say that the time is not yet come to be happy, or that it is too late. So that both young and old should study philosophy, the one in order that, when he is old, he may be young in good things through the pleasing recollection of the past, and the other in order that he may be at the same time both young and old, in consequence of his absence of fear for the future.

It is right then for a man to consider the things which produce happiness, since if happiness is present we have everything, and when it is absent we do everything with a view to possess it. Now, what I have constantly recommended to you, these things I would have you do and practice, considering them to be the elements of living well: First of all, believe that God is a being incorruptible and happy, as the common opinion of the world about God dictates; and attach to your idea of him nothing which is inconsistent with incorruptibility or with happiness; and think that he is invested with everything which is able to preserve to him this happiness, in conjunction with incorruptibility. For there are Gods; for our knowledge of them is indistinct. But they are not of the character which people in general attribute to them; for they do not pay a respect to them which accords with the ideas that they entertain of them. And that man is not impious who discards the Gods believed in by the many, but he who applies to the Gods the opinions entertained of them by the many. For the assertions of the many about the Gods are not anticipations (προλήψεις), but false opinions (ὑπολήψεις). And in consequence of these, the greatest evils which befall wicked men, and the benefits which are conferred on the good, are all attributed to the Gods; for they connect all their ideas of them with a comparison of human virtues, and everything which is different from human qualities, they regard as incompatible with the divine nature.

Accustom yourself also to think death a matter with which we are not at all concerned, since all good and all evil is in sensation and since death is only the privation of sensation. On which account, the correct knowledge of the fact that death is no concern of ours makes the mortality of life pleasant to us, inasmuch as it sets forth no illimitable time, but relieves us for the longing for immortality. For there is nothing terrible in living to a man who rightly comprehends that there is nothing terrible in ceasing to live; so that he was a silly man who said that he feared death, not because it would grieve him when it was present, but because it did grieve him while it was future. For it is very absurd that that which does not distress a man when it is present, should afflict him when only expected. Therefore the most formidable of all evils, death, is nothing to us, since, when we exist, death is not present to us; and when death is present, then we have no existence. It is no concern then either of the living or of the dead; since to the one it has no existence, and the other class has no existence itself. But people in general at times flee from death as the greatest of evils, and at times wish for it as a rest from the evils in life. Nor is the not living a thing feared, since living is not connected with it: nor does the wise man think not living an evil; but, just as he chooses food, not preferring that which is most abundant but that which is nicest; so too, he enjoys time, not measuring it as to whether it is of the greatest length, but as to whether it is most agreeable. And he who enjoins a young man to live well and an old man to die well is a simpleton, not only because of the constantly delightful nature of life, but also because the care to live well is identical with the care to die well. And he was still more wrong who said:

’Tis well to taste of life, and then when born
To pass with quickness to the shades below.142

For if this really was his opinion why did he not quit life? for it was easily in his power to do so, if it really was his belief. But if he was joking, then he was talking foolishly in a case where it ought not to be allowed; and we must recollect that the future is not our own, nor on the other hand is it wholly not our own, I mean so that we can never altogether await it with a feeling of certainty that it will be, nor altogether despair of it as what will never be. And we must consider that some of the passions are natural, and some empty; and of the natural ones some are necessary, and some merely natural. And of the necessary ones some are necessary to happiness, and others with regard to the exemption of the body from trouble; and others with respect to living itself; for a correct theory with regard to these things can refer all choice and avoidance to the health of the body and the freedom from disquietude of the soul. Since this is the end of living happily; for it is for the sake of this that we do everything, wishing to avoid grief and fear; and when once this is the case, with respect to us, then the storm of the soul is, as I may say, put an end to; since the animal is unable to go as