5p10sc.md (4680B)
1 By this power of rightly arranging and associating the 2 bodily modifications we can guard ourselves from being easily 3 affected by evil emotions. For (V. vii.) a greater force is 4 needed for controlling the emotions, when they are arranged and 5 associated according to the intellectual order, than when they, 6 are uncertain and unsettled. The best we can do, therefore, so 7 long as we do not possess a perfect knowledge of our emotions, is 8 to frame a system of right conduct, or fixed practical precepts, 9 to commit it to memory, and to apply it forthwith[16] to the 10 particular circumstances which now and again meet us in life, so 11 that our imagination may become fully imbued therewith, and that 12 it may be always ready to our hand. For instance, we have laid 13 down among the rules of life (IV. xlvi. and note), that hatred 14 should be overcome with love or high–mindedness, and not required 15 with hatred in return. Now, that this precept of reason may be 16 always ready to our hand in time of need, we should often think 17 over and reflect upon the wrongs generally committed by men, and 18 in what manner and way they may be best warded off by 19 high–mindedness: we shall thus associate the idea of wrong with 20 the idea of this precept, which accordingly will always be ready 21 for use when a wrong is done to us (II. xviii.). If we keep also 22 in readiness the notion of our true advantage, and of the good 23 which follows from mutual friendships, and common fellowships; 24 further, if we remember that complete acquiescence is the result 25 of the right way of life ( IV. lii.), and that men, no less than 26 everything else, act by the necessity of their nature: in such 27 case I say the wrong, or the hatred, which commonly arises 28 therefrom, will engross a very small part of our imagination and 29 will be easily overcome; or, if the anger which springs from a 30 grievous wrong be not overcome easily, it will nevertheless be 31 overcome, though not without a spiritual conflict, far sooner 32 than if we had not thus reflected on the subject beforehand. As 33 is indeed evident from V. vi. vii. viii. We should, in the same 34 way, reflect on courage as a means of overcoming fear; the 35 ordinary dangers of life should frequently be brought to mind and 36 imagined, together with the means whereby through readiness of 37 resource and strength of mind we can avoid and overcome them. 38 But we must note, that in arranging our thoughts and conceptions 39 we should always bear in mind that which is good in every 40 individual thing (IV. lxiii. Coroll. and III. lix.), in order 41 that we may always be determined to action by an emotion of 42 pleasure. For instance, if a man sees that he is too keen in the 43 pursuit of honour, let him think over its right use, the end for 44 which it should be pursued, and the means whereby he may attain 45 it. Let him not think of its misuse, and its emptiness, and the 46 fickleness of mankind, and the like, whereof no man thinks except 47 through a morbidness of disposition; with thoughts like these do 48 the most ambitious most torment themselves, when they despair of 49 gaining the distinctions they hanker after, and in thus giving 50 vent to their anger would fain appear wise. Wherefore it is 51 certain that those, who cry out the loudest against the misuse of 52 honour and the vanity of the world, are those who most greedily 53 covet it. This is not peculiar to the ambitious, but is common 54 to all who are ill–used by fortune, and who are infirm in spirit. 55 For a poor man also, who is miserly, will talk incessantly of the 56 misuse of wealth and of the vices of the rich; whereby he merely 57 torments himself, and shows the world that he is intolerant, not 58 only of his own poverty, but also of other people's riches. So, 59 again, those who have been ill received by a woman they love 60 think of nothing but the inconstancy, treachery, and other stock 61 faults of the fair sex; all of which they consign to oblivion, 62 directly they are again taken into favour by their sweetheart. 63 Thus he who would govern his emotions and appetite solely by the 64 love of freedom strives, as far as he can, to gain a knowledge of 65 the virtues and their causes, and to fill his spirit with the joy 66 which arises from the true knowledge of them: he will in no wise 67 desire to dwell on men's faults, or to carp at his fellows, or to 68 revel in a false show of freedom. Whosoever will diligently 69 observe and practise these precepts (which indeed are not 70 difficult) will verily, in a short space of time, be able, for 71 the most part, to direct his actions according to the 72 commandments of reason. 73 74 [16] Continuo. Rendered "constantly" by Mr. Pollock on the ground 75 that the classical meaning of the word does not suit the context. 76 77