Book 1
22
What, then, is it to be properly educated? To learn how to apply the principles of natural right to particular cases, and, for the rest, to distinguish that some things are in our power, while others are not. In our own power are the will, and all voluntary actions; out of our power, the body and its parts, property, parents, brothers, children, country, and, in short, all our fellow-beings. Where, then, shall we place good? In what shall we define it to consist? In things within our own power. But are not health and strength and life good? And are not children, parents, country? You talk unreasonably.
22
Let us, then, try another point of view. Can he who suffers evil, and is disappointed of good, be happy? He cannot. And can he preserve a right behavior with regard to society? How is it possible that he should? I am naturally led to seek my own highest good. If, therefore, it is my highest good to have an estate, it is for my good likewise to take it away from my neighbor. If it is my highest good to have a suit of clothes, it is for my good likewise to steal it wherever I find it. Hence wars, seditions, tyranny, unjust invasions. How shall I, if this be the case, be able any longer to do my duty towards Zeus? If I suffer evil, and am disappointed, he takes no care of me. And what is he to me if he cannot help me; or. again, what is he to me if he chooses I should be in the condition that I am? Then I begin to hate him. What, then, do we build temples, do we raise statues, to Zeus. as to evil demons, as to the goddess Fever? How, then, is he the preserver, and how the dispenser of rain and plenty? If we place the essence of good on any such ground, all this will follow. What, then, shall we do?
