Dialogues - Seneca (best ereader for pc txt) 📗

insult; if he binds himself and locks himself up, he cannot demand damages; if he bestows a benefit upon himself, he straightaway returns it to the giver. It is said that there is no waste in nature, because everything which is taken from nature returns to her again, and nothing can perish, because it cannot fall out of nature, but goes round again to the point from whence it started. You ask, “What connection has this illustration with the subject?” I will tell you. Imagine yourself to be ungrateful; the benefit bestowed upon you is not lost, he who gave it has it; suppose that you are unwilling to receive it, it still belongs to you before it is returned. You cannot lose anything, because what you take away from yourself, you nevertheless gain yourself. The matter revolves in a circle within yourself; by receiving you give, by giving you receive. IX

“It is our duty,” argues our adversary, “to bestow benefits upon ourselves; therefore we ought also to be grateful to ourselves.” The original axiom, upon which the inference depends, is untrue, for no one bestows benefits upon himself, but obeys the dictates of his nature, which disposes him to affection for himself, and which makes him take the greatest pains to avoid hurtful things, and to follow after those things which are profitable to him. Consequently, the man who gives to himself is not generous, nor is he who pardons himself forgiving, nor is he who is touched by his own misfortunes tenderhearted; it is natural to do those things to oneself which when done to others become generosity, clemency, and tenderness of heart. A benefit is a voluntary act, but to do good to oneself is an instinctive one. The more benefits a man bestows, the more beneficent he is, yet who ever was praised for having been of service to himself? or for having rescued himself from brigands? No one bestows a benefit upon himself any more than he bestows hospitality upon himself; no one gives himself anything, any more than he lends himself anything. If each man bestows benefits upon himself, is always bestowing them, and bestows them without any cessation, then it is impossible for him to make any calculation of the number of his benefits; when then can he show his gratitude, seeing that by the very act of doing so he would bestow a benefit? for what distinction can you draw between giving himself a benefit or receiving a benefit for himself, when the whole transaction takes place in the mind of the same man? Suppose that I have freed myself from danger, then I have bestowed a benefit upon myself; suppose I free myself a second time, by so doing do I bestow or repay a benefit? In the next place, even if I grant the primary axiom, that we can bestow benefits upon ourselves, I do not admit that which follows; for even if we can do so, we ought not to do so. Wherefore? Because we receive a return for them at once. It is right for me to receive a benefit, then to lie under an obligation, then to repay it; now here there is no time for remaining under an obligation, because we receive the return without any delay. No one really gives except to another, no one owes except to another, no one repays except to another. An act which always requires two persons cannot take place within the mind of one.

X

A benefit means the affording of something useful, and the word “affording” implies other persons. Would not a man be thought mad if he said that he had sold something to himself, because selling means alienation, and the transferring of a thing and of one’s rights in that thing to another person? Yet giving, like selling anything, consists in making it pass away from you, handing over what you yourself once owned into the keeping of someone else.

If this be so, no one ever gave himself a benefit, because no one gives to himself; if not, two opposites coalesce, so that it becomes the same thing to give and to receive. Yet there is a great difference between giving and receiving; how should there not be, seeing that these words are the converse of one another? Still, if anyone can give himself a benefit, there can be no difference between giving and receiving. I said a little before that some words apply only to other persons, and are so constituted that their whole meaning lies apart from ourselves; for instance, I am a brother, but a brother of some other man, for no one is his own brother; I am an equal, but equal to somebody else, for who is equal to himself? A thing which is compared to another thing is unintelligible without that other thing; a thing which is joined to something else does not exist apart from it; so that which is given does not exist without the other person, nor can a benefit have any existence without another person. This is clear from the very phrase which describes it, “to do good,” yet no one does good to himself, any more than he favours himself or is on his own side. I might enlarge further upon this subject and give many examples. Why should benefits not be included among those acts which require two persons to perform them? Many honourable, most admirable and highly virtuous acts cannot take place without a second person. Fidelity is praised and held to be one of the chief blessings known among men, yet was anyone ever on that account said to have kept faith with himself?

XI

I come now to the last part of this subject. The man who returns a kindness ought to expend something, just as he who repays expends money; but the man who returns a kindness to himself expends nothing, just as