A History of Greek Philosophy / THE STOICS

Page 9

Other things, inasmuch as they have no character of moral good or moral evil, cannot be deemed really good or bad; in comparison with the absolutely good, they are things indifferent, though in comparison with each other they may be relatively preferable or relatively undesirable. Even pleasure and pain, so far as concerns the absolute end or happiness of our being, are things indifferent; we cannot call them either good or evil. Yet have they a relation to the higher law, for the consciousness of them was so implanted in us at the first that our souls by natural impulse are drawn to pleasure, while they shrink from pain as from a deadly enemy. Wherefore reason neither can nor ought to seek wholly to eradicate these primitive and deep-seated affections of our nature; but so to exercise a resisting and ordering influence upon them, as to render them obedient and subservient to herself.

That which is absolutely good—wisdom, righteousness, courage, temperance—does good only and never ill to us. All other things,—life, health, pleasure, beauty, strength, wealth, reputation, birth,—and their opposites,—death, disease, pain, deformity, weakness, poverty, contempt, humility of station,—these are in themselves neither a benefit nor a curse. They may do us good, they may do us harm. We may use them for good, we may use them for evil.

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