Book 3
12
After the desire and the aversion comes the second topic (matter) of the movements towards action and the withdrawals from it; that you may be obedient to reason, that you do nothing out of season or place, or contrary to any propriety of the kind.The text has ἀσυμμετρίαν. It would be easier to understand the passage, if we read συμμετριάν, as in iv. 1, 84 we have παρὰ τὰ μέτρα. See Schweig.’s note. The third topic concerns the assents, which is related to the things which are persuasive and attractive. For as Socrates said, we ought not to live a life without examination,See i. 26, 18, and iii. 2, 5. so we ought not to accept an appearance without examination, but we should say, Wait, let me see what you are and whence you come; like the watch at night (who says) Show me the pass (the Roman tessera).Polybius vi. 36. Have you the signal from nature which the appearance that may be accepted ought to have? And finally whatever means are applied to the body by those who exercise it, if they tend in any way towards desire and aversion, they also may be fit means of exercise; but if they are for display, they are the indications of one who has turned himself towards something external and who is hunting for something else and who looks for spectators who will say, Oh the great man. For this reason Apollonius said well, When you intend to exercise yourself for your own advantage, and you are thirsty from heat, take in a mouthful of cold water, and spit it out and tell nobody.Schweighaeuser refers to Arrian’s Expedition of Alexander (vi. 26) for such an instance of Alexander’s abstinence. There was an Apollonius of Tyana, whose life was written by Philostratus: but it may be that this is not the man who is mentioned here.
What solitude is, and what kind of person a solitary man is.
