The Ethical Writings. Cicero

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      41. Therefore, as in stringed instruments the ears of musicians detect the slightest falsity of tone, so shall we, if we are willing to be keen and careful observers of faults, often learn great things from small. From the glance of the eyes, from the expansion or contraction of the brows, from depression, from cheerfulness, from laughter, from the tone of the voice, from silence, from a higher or lower key of utterance, and other similar tokens, we may easily determine which of the greater things that they typify are fittingly done and which of them are at variance with duty and nature. Nor is it unsuitable in matters of this sort to judge of the character of our actions by looking at others, so that we may ourselves avoid whatever is unbecoming in them; for it is the case — I know not how — that we perceive any delinquency more readily in others than in ourselves. Therefore those pupils whose faults their masters mimic in order to cure them are most easily corrected. Nor yet is it out of place, before forming our judgment in doubtful cases, to consult men of superior natural intelligence or those who have become wise by experience, and to ask them what they think as to any matters in which the question of duty is involved. Indeed, most persons are wont to be drawn in nearly the direction in which their nature leads them, and we want to learn of men, not merely what they say, but what they think, and also why. ^{Ref. 105} As painters, and sculptors, and poets, too, like to have their work pass under review by the people, that if any fault is found by a considerable number of persons it may be corrected, and as they earnestly inquire both of themselves and of others wherein the fault consists, so for us there are many things to be done and left undone, and changed and corrected by the opinion of others. Concerning things done by established custom or in order to obey the laws of the state, there are no rules to be given; for custom and law are themselves rules. Nor ought any one to be led into the error of supposing that, if Socrates or Aristippus ^{Ref. 106} did or said anything contrary to custom and to legal usage, he may regard the like as lawful for himself. They obtained this liberty by superior and divine endowments. The entire system of the Cynics also is to be shunned; for it is opposed to modesty, without which there can be neither right nor honor. But we ought to respect and revere those whose life has been passed in the transaction of honorable and important affairs, who have a right feeling toward the state, and have rendered or are still rendering it service, no less than those in civil office or military command; to pay great deference to old age; to yield precedence to the magistrates; to make a distinction between citizens and foreigners, and in the case of foreigners, between those who come in a private and those who come in a public capacity. In short, not to treat of particulars, we ought to cherish, defend, preserve, the common harmony and fellowship of the whole human race.

      42. Now as to the trades and modes of getting gain that are to be regarded as respectable, ^{Ref. 107} and those that are to be deemed mean and vulgar, the general opinion is as follows: In the first place, those callings are held in disesteem that come into collision with the ill will of men, as that of taxgatherers, as that of usurers. The callings of hired laborers, and of all who are paid for their mere work and not for skill, are ungenteel ^{Ref. 108} and vulgar; for their wages are given for menial service. Those who buy to sell again as soon as they can are to be accounted as vulgar; for they can make no profit except by a certain amount of falsehood, and nothing is meaner than falsehood. All mechanics are engaged in vulgar business; for a workshop can have nothing respectable about it. Least of all can we speak well of the trades that minister to sensual pleasures, —

      “Fishmongers, butchers, cooks, poulterers, and fishermen,”

      as Terence says. Add, if you please, to this list perfumers, ballet-dancers, and the whole tribe of dice-players. The professions which require greater skill and are of no small benefit to the community, such as medicine, architecture, the instruction of youth in liberal studies, are respectable for those whose rank they suit. ^{Ref. 109} Commerce, ^{Ref. 110} if on a small scale, is to be regarded as vulgar; but if large and rich, importing much from all quarters, and making extensive sales without fraud, it is not so very discreditable. Nay, it may justly claim the highest regard, if the merchant, satiated, or rather contented with his profits, instead of any longer leaving the sea for a port, ^{Ref. 111} betakes himself from the port itself to an estate in the country. But of all means of acquiring gain nothing is better than agriculture, nothing more productive, nothing more pleasant, nothing more worthy of a man of liberal mind. Since I have said enough of this in my Cato Major, you will find there what belongs to the subject.

      43. I think that I have sufficiently expounded the way in which specific duties are derived under the several divisions of the right. But as to the very things that are right there may be sometimes a question as to alternatives, ^{Ref. 112} of two right things which is the more imperatively right, — a subject omitted by Panaetius. Since all that is right is deduced from four divisions of virtue, the first, knowledge; the second, social obligation; the third, elevation of mind; the fourth, moderation, — these must of necessity be often brought into comparison with one another in determining a specific duty.

      In my opinion the duties derived from the relations of society have a closer adaptation to nature ^{Ref. 113} than those which are derived from knowledge, as may be established by this argument, — that should such a life fall to the lot of a wise man that in the full abundance of all things and in entire leisure he could consider and contemplate within his own mind whatever is worth knowing, yet, were his solitude such that he could never see a human face, he would rather die. Then, too, the chief of all the virtues, that wisdom which the Greeks term σοϕίαν ^{Ref. 114} (for prudence, which the Greeks call ϕρόνησιν, ^{Ref. 115} has another, narrower meaning, namely, the knowledge of things to be sought and shunned), — the wisdom which I have designated as chief of the virtues is the knowledge of things divine and human, which comprises the mutual fellowship and communion of gods and men. But if wisdom is the greatest of the virtues, as it undoubtedly is, it follows of necessity that the duty derived from this fellowship and communion is the greatest of duties. Moreover, the knowledge and contemplation of nature are somehow defective and imperfect, unless they lead to some result in action; and this appropriate action is best recognized in care for the well-being of mankind. The virtue from which it springs belongs, then, to the sodality of the human race, and is therefore to be preferred to knowledge. That this is so, every excellently good man shows and indicates in very deed. For who is there so deeply interested in penetrating and understanding the nature of things, that if, while he is handling and contemplating subjects most worthy of being understood, there is suddenly announced to him some danger and peril of his country in which he can render aid and succor, will not abandon and fling away his learned pursuits, even though he imagines that he can number the stars and find out the dimensions of the universe? And he would do the same thing in the business or in the peril of a father or a friend. It is thus seen that the duties of justice which concern the interests of our fellow-men, than which nothing ought to be more sacred to man, are to have precedence over the pursuits and duties of knowledge.

      44. Now those whose pursuits and whose entire life have been devoted to the acquisition of knowledge, have nevertheless not withdrawn from the obligation of contributing to the advantage and benefit of mankind; for they have so instructed many as to make them better citizens and more useful to their respective states. Thus Lysis, the Pythagorean, taught Epaminondas of Thebes, and Plato was the preceptor of Dion of Syracuse, and many others have had numerous pupils. I myself, in whatever I have contributed to the well-being of the state (if I have indeed contributed anything), entered upon the public service well furnished in point of teachers and teaching. Nor is it only when these men are living and present that they instruct and teach those desirous of learning; but they follow up this same work even after death by the records of their knowledge and wisdom. For there is no topic omitted by them that could relate to laws, to morals, to the government of the state; so that they seem to have bestowed their leisure on our business. ^{Ref. 116} Thus the very men who are devoted to the pursuit of learning and wisdom employ their intelligence and practical discretion chiefly for the benefit of mankind. Therefore it is better to speak fluently, if wisely, than to think, no matter with what acuteness of comprehension, if the power of expression СКАЧАТЬ