Buttheordinaryloveofourcountryinvolvestwothings:acertainreverencefortheformofgovernmentactuallyestablished,andanearnestdesiretorendertheconditionofourfellow-citizensassafe,respectable,andhappy,aspossible。Itisonlyintimesofpublicdiscontentandfactionthatthesetwoprinciplesmaydrawdifferentways,andleadtodoubtwhetherachangeintheconstitutionmightnotbemostconducivetothegeneralhappiness。Insuchtimes,theleadersofthediscontentedpartyoftenpropose\"tonew-modeltheconstitution,andtoalter,insomeofitsmostessentialparts,thatsystemofgovernmentunderwhichthesubjectsofagreatempirehaveenjoyedperhapspeace,security,andevenglory,duringthecourseofseveralcenturiestogether。\"Anditmayrequirethehighesteffortofpoliticalwisdomtodeterminewhenarealpatriotoughttosupportandtrytore-establishtheauthorityoftheoldsystem,andwhenheoughttogivewaytothemoredaring,butoftendangerous,spiritofinnovation。
Nothing,indeed,ismorefataltothegoodorderofsocietythanthepolicyof\"amanofsystem,\"whoissoenamouredofhisownidealplanofgovernmentastobeunabletosufferthesmallestdeviationfromanypartofit,andwhoinsistsuponestablishingandestablishingallatonce,andinspiteofallopposition,whateverhisideamayseemtorequire。
Suchamanerectshisownjudgmentintothesupremestandardofrightandwrong,andfancieshimselftheonlywiseandworthymaninthecommonwealth。
\"Itisuponthisaccountthatofallpoliticalspeculatorssovereignprincesarebyfarthemostdangerous。Thisarroganceisperfectlyfamiliartothem。Theyentertainnodoubtoftheimmensesuperiorityoftheirownjudgment……andconsiderthestateasmadeforthemselves,notthemselvesforthestate。\"
Itisotherwisewiththerealpatriot,withthemanwhosepublicspiritispromptedaltogetherbyhumanityandbenevolence。He\"willrespecttheestablishedpowersandprivilegesevenofindividuals,andstillmorethoseofthegreatordersandsocietiesintowhichthestateisdivided。Thoughheshouldconsidersomeofthemasinsomemeasureabusive,hewillcontenthimselfwithmoderating,whatheoftencannotannihilatewithoutgreatviolence。Whenhecannotconquertherootedprejudicesofthepeoplebyreasonandpersuasion,hewillnotattempttosubduethembyforce,butwillreligiouslyobservewhatbyCiceroisjustlycalledthedivinemaximofPlato,nevertouseviolencetohiscountry,nomorethantohisparents。
Hewillaccommodate,aswellashecan,hispublicarrangementstotheconfirmedhabitsandprejudicesofthepeople;andwillremedy,aswellashecan,theinconvenienceswhichmayflowfromthewantofthoseregulationswhichthepeopleareadversetosubmitto。Whenhecannotestablishtheright,hewillnotdisdaintoamelioratethewrong;but,likeSolon,wherehecannotestablishthebestsystemoflaws,hewillendeavourtoestablishthebestthatthepeoplecanbear。\"
ButalthoughPrudence,Justice,andBenevolencecompriseallthequalitiesandactionswhichgotomakeupthehighestVirtue,anotherquality,thatofSelf-Command,isalsonecessary,inorderthatwemaynotbemisledbyourownpassionstoviolatetherulesoftheotherthreevirtues。Themostperfectknowledge,unlesssupportedbythemostperfectself-command,willnotofitselfenableustodoourduty。
Thetwosetsofpassionswhichitisnecessarytocommandarethosewhich,likefearandanger,itisdifficulttocontrolevenforamoment,orthosewhich,liketheloveofease,pleasure,applause,orotherselfishgratifications,mayberestrainedindeedoftenforamoment,butoftenprevailinthelongrun,byreasonoftheircontinualsolicitations。Thecommandofthefirstsetofpassionsconstituteswhattheancientmoralistsdenominatedfortitude,orstrengthofmind;thatoftheothersetwhattheycalledtemperance,decency,moderation。
Self-commandthereforeisaunionofthequalitiesoffortitudeandtemperance;andindependentlyofthebeautyitderivesfromutility,asenablingustoactaccordingtothedictatesofprudence,justice,andbenevolence,ithasabeautyofitsown,anddeservesforitsownsakealonesomedegreeofouradmirationandesteem。
Forself-commandisnotonlyitselfagreatvirtue,butitisthechiefsourceofthelustreofalltheothervirtues。Thusthecharacterofthemostexaltedwisdomandvirtueisthatofamanwhoactswiththegreatestcoolnessinextremedangersanddifficulties,whoobservesreligiouslythesacredrulesofjustice,inspiteofthetemptationbyhisstrongestinterestsorbythegrossestinjuriestoviolatethem,andwhosuffersnotthebenevolenceofhistempertobedampedbytheingratitudeofitsobjects。
Thefirstqualityinthecharacterofself-commandisCourageortherestraintofthepassionoffear。Thecommandoffearismoreadmirablethanthatofanger。Theexertiondisplayedbyaman,whoinpersecutionordangersuffersnowordorgesturetoescapehim,whichdoesnotperfectlyaccordwiththefeelingsofthemostindifferentspectator,commandsahighdegreeofadmiration。HadSocratesbeensufferedtodiequietlyinhisbed,evenhisgloryasaphilosophermightneverhaveattainedthatdazzlingsplendourwhichhaseverbeenattachedtohim。Courageevencausessomedegreeofregardtobepaidtothegreatestcriminalswhodiewithfirm-ness;andthefreedomfromthefearofdeath,thegreatfearofall,isthatwhichennoblestheprofessionofasoldier,andbestowsuponitarankanddignitysuperiortothatofeveryotherprofession。Itisforthisreasonthatsomesortofesteemisattachedtocharacters,howeverworthless,whohaveconductedwithsuccessagreatwarlikeexploit,thoughunder-takencontrarytoeveryprincipleofjustice,and。carriedonwithnoregardtohumanity。
Thecommandofthepassionofanger,thoughithasnospecialnamelikethatofthepassionoffear,meritsonmanyoccasionsmuchadmiration。
Butwhilstcourageisalwaysadmiredirrespectiveofitsmotive,ourapprovalofthecommandofangerdependsonoursenseofitsdignityandpropriety。
OurwholesenseofthebeautyofthePhilippicsofDemosthenesoroftheCatilineorationsofCiceroisderivedfromtheproprietywithwhichajustindignationisexpressedinthem。Thisjustindignationisnothingbutangerre-strainedtothatdegreewithwhichtheimpartialspectatorcansympathize。Itisbecauseablusteringandnoisyangerintereststhespectatorlessfortheangrymanthanforthepersonwithwhomlieisangrythatthenoblenessofpardoningsooftenappearssuperiortothemostperfectproprietyofresentment。Butthefactthattherestraintofangermaybeduetothepresenceoffearaccountsforthelessgeneraladmirationthatispaidtotheformerthanisoftenpaidtothelatter。Theindulgenceofangerseemstoshowasortofcourageandsuperioritytofear,andforthatreasonitissome-timesanobjectofvanity,whilsttheindulgenceoffearisneveranobjectofasimilarostentation。
ThenextqualityinSelf-CommandisTemperance,orthecommandofthoselessviolentpassionswhichappealtoourloveofeaseorpleasure。
Thecommandofthesepassionscanseldom,likethecommandofangerorfear,bedirectedtoanybadend。Temperanceandmoderation,whichincludesuchvirtuesasindustry,frugality,orchastity,arealwaysamiable;butinasmuchastheirexerciserequiresagentlerthoughsteadierexertionthanisnecessaryfortherestraintofangerorfear,thebeautyandgracewhichbelongtothemarelessdazzling,thoughnonethelesspleasing,thanthequalitieswhichattendthemoresplendidactionsofthehero,thestatesman,orthelegislator。
Ithasalreadybeenobservedthatthepointofpropriety,ordegreeofanypassionwithwhichanimpartialspectatorcanapprove,isdifferentlysituatedindifferentpassions,insomecaseslyingnearertotheexcess,andinothersnearertothedefect。Butitremainstobenoticed,\"thatthepassionswhichthespectatorismostdisposedtosympathizewith,andinwhich,uponthataccount,thepointofproprietymaybesaidtostandhigh,arethoseofwhichtheimmediatefeelingorsensationismoreorlessagreeabletothepersonprincipallyconcerned;andthat,onthecontrary,thepassionswhichthespectatoris`leastdisposedtosympathizewith,andinwhich,uponthataccount,thepointofproprietymaybesaidtostandlow,arethoseofwhichtheimmediatefeelingorsensationismoreorlessdisagreeableorevenpainfultothepersonprincipallyconcerned。\"
Forinstance,thedispositiontothesocialaffections,tohumanity,kindness,naturalaffection,orfriendship,beingalwaysagreeabletothepersonwhofeelsthem,meetswithmoresympathyinitsexcessthaninitsdefect。Thoughweblameadisposition,thatistooreadyandindiscriminateinitskindness,weregarditwithpityratherthanwiththedislikewhichwefeeltowardsapersonwhoisdefectiveinkindness,orcharacterizedbywhatiscalledhardnessofheart。Ontheotherhand,thedispositiontotheunsocialaffectionstoanger,hatred,envy,ormaliceasitismoreagreeabletothepersonprincipallyconcernedindefectthaninexcess,soanydefectofthosepassionsapproachesnearertothepointofproprietyapprovedofbythespectatorthananyexcessintheirmanifestation。Theirexcessrendersamanwretchedandmiserableinhisownmind,andhencetheirdefectismorepleasingtoothers。Neverthelesseventhedefectmaybeexcessive。Thewantofproperindignationisamostessentialdefectinanycharacter,ifitpreventsamanfromprotectingeitherhimselforhisfriendsfrominsultorinjustice。Oragain,thatdefectoforfreedomfromenvy,which,foundedonindolenceorgoodnature,oronanaversiontotroubleoropposition,suffersothersreadilytorisefaraboveus,asitgenerallyleadstomuchregretandrepentanceafterwards,soitoftengivesplace\"toamostmalignantenvyintheend,andtoahatredofthatsuperioritywhichthosewhohaveonceattaineditmayoftenbecomereallyentitledto,bytheverycircumstanceofhavingattainedit。Inordertolivecomfortablyintheworld,itisuponalloccasionsasnecessarytodefendourdignityandrankasitistodefendourlivesorourfortune。\"
Sensibilitytoourownpersonaldangers,injuries,orfortunes,ismoreapttooffendbyitsexcessthanbyitsdefect,andhereagainthesameruleprevails,forafretfulortimiddispositionrendersamanmiserabletohimselfaswellasoffensive。toothers。Acalmtemper,whichcontentedlylaysitsaccounttosuffersomewhatfromboththenaturalandmoralevilsinfestingtheworld,isablessingtothemanhimself,andgiveseaseandsecuritytoallhisfellows。Butsuchdefectofsensibilitymayalsobeexcessive,forthemanwhofeelslittleforhisownmisfortunesorinjurieswillalwaysfeellessforthoseofotherpeople,andbelessdisposedtorelieveorresentthem。
Adefectofsensibilitytothepleasuresandamusementsoflifeismoreoffensivethantheexcess,forbothtothepersonprimarilyaffectedandtothespectatorastrongpropensitytojoyismorepleasingthanthecontrary。
Thispropensityisonlyblamedwhenitsindulgenceisunsuitedtotimeorplace,totheageorthesituationofaperson,andwhenitleadstotheneglectofhisinterestorduty。Butitisratherinsuchcasestheweaknessofthesenseofproprietyanddutythatisblamedthanthestrengthofthepropensitytojoy。
Self-esteemalsoismoreagreeableinexcessthanindefect,foritissomuchmorepleasanttothinkhighlythanitistothinkmeanlyofourselves。Andjustasweapplytwodifferentstandardstoourjudgmentaboutothers,soinself-estimationweapplytoourselvesboththestandardofabsoluteperfectionandthatoftheordinaryapproximationthereto。
Tothesetwostandardsthesamemanoftenbestowsadifferentdegreeofattentionatdifferenttimes。Ineverymanthereexistsanideaofexactproprietyandperfection;anideagraduallyformedfromobservationsofhimselfandothers,\"theslow,gradual,andprogressiveworkofthegreatdemigodwithinthebreast,thegreatjudgeandarbiterofconduct。\"Itisanideawhich,ineveryman,ismoreorlessaccuratelydrawn,moreorlessjustlycolouredanddesigned,accordingtothedelicacyandcarewithwhichtheobservationshavebeenmade。
Butitisthewiseandvirtuousmanwho,havingmadetheseobservationswiththeutmostcare,directshisconductchieflybythisidealstandard,andesteemshimselfrightlyinconsequence。Hefeelstheimperfectsuccessofallhisbestendeavourstoassimilatehisconducttothatarchetypeofperfection,andrememberswithhumiliationthefrequencyofhisaberrationfromtheexactrulesofperfectpropriety。Andsoconsciousisheofhisimperfectionthat,evenwhenhejudgeshimselfbythesecondstandardofordinaryrectitude,heisunabletoregardwithcontemptthestillgreaterimperfectionofotherpeople。Thushischaracterisoneofrealmodesty,forhecombines,withaverymoderateestimateofhisownmerit,afullsenseofthemeritofothers。
Thedifferenceindeedbetweensuchamanandtheordinarymanisthedifferencebetweenthegreatartistwhojudgesofhisownworksbyhisconceptionofidealperfectionandthelesserartistwhojudgesofhisworkmerelybycomparisonwiththeworkofotherartists。ThepoetBoileau,whousedtosaythatnogreatmanwasevercompletelysatisfiedwithhisownwork,beingonceassuredbySanteuil,awriterofLatinverses,thathe,forhisownpart,wascompletelysatisfiedwithhisown,repliedthathewascertainlytheonlygreatmanwhoeverwasso。Yethowmuchharderofattainmentistheidealperfectioninconductthanitisinart!Fortheartistmayworkundisturbed,andinfullpossessionofallhisskillandexperience。But\"thewisemanmustsupporttheproprietyofhisownconductinhealthandinsickness,insuccessandindisappointment,inthehouroffatigueanddrowsyindolence,aswellasinthatofthemostwakenedattention。Themostsuddenandunexpectedassaultsofdifficultyanddistressmustneversurprisehim。Theinjusticeofotherpeoplemustneverprovokehimtoinjustice。Theviolenceoffactionmustneverconfoundhim。Allthehardshipsandhazardsofwarmustnevereitherdisheartenorappalhim。\"
Prideandvanityaretwodistinctkindsofthatexcessiveself-estimationwhichweblameinpersonswhoenjoynodistinguishedsuperiorityoverthecommonlevelofmankind;andthoughtheproudmanisoftenvain,andthevainmanproud,thetwocharactersareeasilydistinguishable。
Theproudmanissincere,andinthebottomofhisheartconvincedofhisownsuperiority。Hewishesyoutoviewhiminnootherlightthanthatinwhich,whenheplaceshim-selfinyoursituation,liereallyviewshimself。Heonlydemandsjustice。Hedeignsnottoexplainthegroundsofhispretensions;hedisdainstocourtesteem,andevenaffectstodespiseit。Heistoowellcontentedwithhimselftothinkthathischaracterrequiresanyamendment。Hedoesnotalwaysfeelateaseinthecompanyofhisequals,andstilllessinthatofhissuperiors。Unableasheistolaydownhisloftypretensions,andoverawedbysuchsuperiority,hehasrecoursetohumblercompany,forwhichhehaslittlerespect,andinwhichhefindslittlepleasurethatofhisinferiorsordependants。Ifhevisitshissuperiors,itistoshowthatheisentitledtolivewiththemmorethanfromanyrealsatisfactionhederivesfromthem。Heneverflatters,andisoftenscarcelyciviltoanybody。Heseldomstoopstofalsehood;butifhedoes,itistolowerotherpeople,andtodetractfromthatsuperioritywhichhethinksunjustlyattachedtothem。
TheVainmanisdifferentinnearlyallthesepoints。Heisnotsincerelyconvincedofthesuperiorityheclaims。Seeingtherespectwhichispaidtorankandfortune,talentsorvirtues,lieseekstousurpsuchrespect;
andbyhisdressandmodeoflivingproclaimsahigherrankandfortunethanreallybelongtohim。Heisdelightedwithviewinghimself,notinthelightinwhichweshouldviewhimifweknewallthatheknows,butinthatinwhichlieimaginesthathehasinducedustoviewhim。Unliketheproudman,hecourtsthecompanyofhissuperiors,enjoyingthereflectedsplendourofassociatingwiththem。\"Hehauntsthecourtsofkingsandtheleveesofministers,……heisfondofbeingadmittedtothetablesofthegreat,andstillmorefondofmagnifyingtootherpeoplethefamiliaritywithwhichheishonouredthere;heassociateshimselfasmuchashecanwithfashionablepeople,withthosewhoaresupposedtodirectthepublicopinionwiththewitty,withthelearned,withthepopular;andheshunsthecompanyofhisbestfriends,whenevertheveryuncertaincurrentofpublicfavourhappenstoruninanyrespectagainstthem。\"Nevertheless,\"vanityisalmostalwaysasprightlyandgay,andveryoftenagood-naturedpassion。\"Eventhefalsehoodsofthevainmanareallinnocentfalsehoods,meanttoraisehimself,nottolowerotherpeople。Hedoesnot,liketheproudman,thinkhischaracteraboveimprovement;but,inhisdesireoftheesteemandadmirationofothers,isactuatedbyarealmotivetonobleexertion。Vanityisfrequentlyonlyaprematureattempttousurpglorybeforeitisdue;andso\"thegreatsecretofeducationistodirectvanitytoproperobjects,\"bydiscouragingpretensionstotrivialaccomplishments,butnotthosetomoreimportantones。
Boththeproudandthevainmanareconstantlydissatisfied;theonebeingtormentedbywhatheconsiderstheunjustsuperiorityofotherpeople,andtheotherdreadingtheshameofthedetectionofhisgroundlesspretensions。
Sothathereagaintheruleholdsgood;andthatdegreeofself-estimationwhichcontributesmosttothehappinessandcontentmentofthepersonhimself,islikewisethatwhichmostcommendsitselftotheapprobationoftheimpartialspectator。
Itremains,then,todrawsomeconcludingcomparisonsbetweenthevirtuesofSelf-commandandthethreeprimaryvirtuesPrudence,Justice,andBenevolence。
Thevirtuesofself-commandarealmostentirelyrecommendedtousbythesenseofpropriety,byregardtothesentimentsofthesupposedimpartialspectator;whilstthevirtuesofprudence,justiceandbenevolence,arechieflyrecommendedtousbyconcernforourownhappinessorthehappinessofotherpeople。Theyarerecommendedtousprimarilybyourselfishorbenevolentaffections,independentlyofanyregardastowhatareoroughttobethesentimentsofotherpeople。Suchregardindeedcomeslatertoenforcetheirpractice;andnomanevertrodsteadilyintheirpathswhoseconductwasnotprincipallydirectedbyaregardtothesentimentsofthesup-posedimpartialspectator,thegreatinmateofthebreastandarbiterofourconduct。Butregardforthesentimentsofotherpeopleconstitutestheveryfoundationofthevirtuesofself-restraint,andisthesoleprinciplethatcanmoderateourpassionstothatdegreewherethespectatorwillgivehisapproval。
Anotherdifferenceis,thatwhileregardtothebeneficialeffectsofprudence,justice,andbenevolencerecommendthemoriginallytotheagentandafterwardstothespectator,nosuchsenseoftheirutilityaddsitselftooursenseoftheproprietyofthevirtuesofself-command。Theireffectsmaybeagreeableorthecontrary,withoutaffectingtheapprobationbestowedonthem。Valourdisplayedinthecauseofjusticeislovedandadmired,butinthecauseofinjusticeitisstillregardedwithsomeapprobation。
Inthat,asinalltheothervirtuesofself-command,itisthegreatnessandsteadinessoftheexertion,andthestrongsenseofproprietynecessarytomaintainthatexertion,whichisthesourceofadmiration。Theeffectsareoftenonlytoolittleregarded。
CHAPTERX。ADAMSMITH\'STHEORYOFHAPPINESS。
AlthoughAdamSmithneverdistinctlyfacestheproblemofthesupremeendoflife,noraskshimselfwhethervirtueandmoralityaremerelymeanstotheattainmentofhappiness,orwhethertheyareendsinthemselvesirrespectiveofhappiness,heleaveslittledoubtthathappinessreallyoccupiesinhissystemverymuchthesameplacethatitdoesinthesystemsofprofessedutilitarians。Buthedistinguishesbetweenhappinessasthenaturalresultofvirtueandhappinessastheendorpurposeofvirtue;
and,bysatisfyinghimselfthatitisthenaturalresult,hesaveshimselffromconsideringwhether,if\'itwerenot,virtuewouldremaininandforitselfdesirableasanend。
\"Thehappinessofmankind,\"hesays,\"aswellasofallotherrationalcreatures,seemstohavebeentheoriginalpurposeoftheAuthorofNature,\"
nootherendappearingtobeworthyofHissupremewisdomandbeneficence。
Thefactthereforethatwemosteffectuallypromotethehappinessofmankind,andsotosomeextentpromotethegreatplanofProvidencebyactingaccordingtothedictatesofourmoralfaculties,isanadditionalreason,thoughnottheprimaryone,forourdoingso;and,conversely,thetendencyofanoppositecourseofconducttoobstructtheschemethusordainedforthehappinessoftheworld,isanadditionalreasonforabstainingfromit。Accordingly,theultimatesanctionofourcompliancewiththerulesforthepromotionofhumanwelfaretheultimatesanction,thatis,ofvirtueliesinasystemoffuturerewardsandpunishments,bywhichourco-operationwiththedivineplanmaybeenforced。
Tothisextent,therefore,AdamSmithseemstoagreewiththeutilitarianismofPaleyinmakingthehappinessofanotherworldtheultimatemotiveforvirtuousactioninthis。Butalthoughbethusappealstoreligionasenforcingthesenseofduty,heisfarfromregardingmoralityasonlyvaluableforthatreason。Heprotestsagainstthetheorythat\"weoughtnottobegratefulfromgratitude,weoughtnottobecharitablefromhumanity,weoughtnottobepublic-spiritedfromtheloveofourcountry,norgenerousandjustfromtheloveofmankind,andthatoursolemotiveinperformingthesedutiesshouldbeasensethatGodhascommandedthem。\"
Hencewhenhespeaksoftheperfectionandhappinessofmankindas\"thegreatend\"aimedatbynature,itisclearthatheintendsthetemporalandgeneralwelfareof\'theworld,andthat,thoughthehappinessofanothermaybeamotivetovirtue,itisnotsomuchtheendandobjectofitashappinessinthis。Itisinthislife,also,thatvirtueandhappiness,viceandmisery,arecloselyassociated;andnaturemayberegardedashavingpurposelybestowedoneveryvirtueandvicethatpreciserewardorpunishmentwhichisbestfittedeithertoencouragetheoneortorestraintheother。Thustherewardattachedtoindustryandprudencenamely,successineverysortofbusinessispreciselythatwhichisbestcalculatedtoencouragethosevirtues,justasinthesamewayandforthesamereasonthereisattachedtothepracticeoftruth,justice,andhumanity,theconfidenceandesteemofthosewelivewith。Itrequiresindeedaveryextraordinaryconcurrenceofcircumstancestodefeatthosenaturalandtemporalrewardsorpunishmentsforvirtueorvice,whichhavebeenfixedinthesentimentsandopinionsofmankind。
AdamSmithdoesnotthenregardvirtueentirelyasitsownend,irrespectiveofitsrecompenceintheincreaseofourhappiness。Stillless,however,doesheacknowledgethecardinaldoctrineoftheutilitarianschool,thatvirtuederivesitswholeandsolemeritfromitsconducivenesstothegeneralwelfareofhumanity。HetakesupasortofmiddlegroundbetweentheEpicureantheory,thatvirtueisgoodasameanstohappinessastheend,andthetheoryoftheStoics,thatvirtueisanendinitselfindependentlyofhappiness。Thepracticeofvirtue,hewouldhavesaid,isameanstohappiness,andhasbeensorelatedtoitbynature;butithas,nevertheless,priorclaimsofitsown,quiteapartfromallreferencetoitseffectuponourwelfare。
ThereislittleattemptonthepartofourauthoratanyscientificanalysisofhumanhappinesslikethatattemptedbyAristotle,andinmoderntimesbyHutchesonorBentham。ButifwetakeAristotle\'sclassificationofthethreeprincipalclassesoflivesasindicativeofthethreemainideasofhumanhappinesscurrentintheworld,namely,thelifeofpleasure,thelifeofambition,andthelifeofcontemplationandknow-ledge,thereisnodoubtunderwhichofthesethreetypesAdamSmithwouldhavesoughtthenearestapproximationtoearthlyfelicity。
Thelifeofpleasure,orthatidealoflifewhichseekshappinessinthegratificationofsensualenjoyment,herejectsratherbyim-plicationthanotherwise,bynottreatingitasworthyofdiscussionatall。Buthisrejectionofthelifeofambitionisofmoreinterest,bothbecauseheconstantlyrecurstoit,andbecauseitseemstoexpresshisowngeneralphilosophyoflifeandtocontainthekeytohisownpersonalcharacter。
Happiness,hesays,consistsintranquillityandenjoyment。Withouttranquillitytherecannobeenjoyment,andwithtranquillitythereisscarcelyanythingbutmayproveasourceofpleasure。HencetheStoicsweresofarright,inthattheymaintainedthatasbetweenonepermanentsituationandanothertherewasbutlittledifferencewithregardtorealhappiness;andthegreatsourceofallhumanmiseryisourconstanttendencytooverratethedifferencebetweensuchsituations。Thusavariceoverratesthedifferencebetweenpovertyandwealth,ambitionthatbetweenpublicandprivatelife,vain-glorythatbetweenobscurityandrenown。\"Ineaseofbodyandpeaceofmindallthedifferentranksoflifearenearlyonalevel,andthebeggarwhosunshimselfbythesideofthehighwaypossessesthatsecuritywhichkingsarefightingfor。\"
Thestory,therefore,ofwhatthefavouriteofthekingofEpirussaidtohismasteradmitsofgeneralapplicationtomeninnilthesituationsofhumanlife。WhenPyrrhushadrecountedallhisintendedconquests,Cincasaskedhim,\"Whatdoesyourmajestyproposetodothen?\"\"Ipropose,\"saidtheking,\"toenjoymyselfwithmyfriends,andendeavourtobegoodcompanyoverabottle。\"Andtheanswerwas,\"Whathindersyourmajestyfromdoingsonow?\"