Book 4
8
What then is the reason of this? Because we attach value to the notion (πρόληψιν) of a carpenter, and to that of a musician, and to the notion of other artisans in like manner, but not to that of a philosopher, and we judge from externals only that it is a thing confused and ill defined. And what other kind of art has a name from the dress and the hair; and has not both theorems and a material and an end? What then is the material (matter) of the philosopher? Is it a cloak? No, but reason. What is his end? is it to wear a cloak? No, but to possess the reason in a right state. Of what kind are his theorems? Are they those about the way in which the beard becomes great or the hair long? No, but rather what Zeno says, to know the elements of reason, what kind of a thing each of them is, and how they are fitted to one another, and what things are consequent upon them. Will you not then see first if he does what he professes when he acts in an unbecoming manner, and then blame his study (pursuit)? But now when you yourself are acting in a sober way, you say in consequence of what he seems to you to be doing wrong, Look at the philosopher, as if it were proper to call by the name of philosopher one who does these things; and further, This is the conduct of a philosopher. But you do not say, Look at the carpenter, when you know that a carpenter is an adulterer or you see him to be a glutton; nor do you say, See the musician. Thus to a certain degree even you perceive (understand) the profession of a philosopher, but you fall away from the notion, and you are confused through want of care.
