Dialogues - Seneca (best ereader for pc txt) 📗

pace when once started, for their own headlong and irremediable rashness has left no room for either reflection or remorse, and they cannot help going to lengths which they might have avoided. So, also, the mind, when it has abandoned itself to anger, love, or any other passion, is unable to check itself: its own weight and the downward tendency of vices must needs carry the man off and hurl him into the lowest depth. VIII

The best plan is to reject straightaway the first incentives to anger, to resist its very beginnings, and to take care not to be betrayed into it: for if once it begins to carry us away, it is hard to get back again into a healthy condition, because reason goes for nothing when once passion has been admitted to the mind, and has by our own free will been given a certain authority, it will for the future do as much as it chooses, not only as much as you will allow it. The enemy, I repeat, must be met and driven back at the outermost frontier-line: for when he has once entered the city and passed its gates, he will not allow his prisoners to set bounds to his victory. The mind does not stand apart and view its passions from without, so as not to permit them to advance further than they ought, but it is itself changed into a passion, and is therefore unable to check what once was useful and wholesome strength, now that it has become degenerate and misapplied: for passion and reason, as I said before, have not distinct and separate provinces, but consist of the changes of the mind itself for better or for worse. How then can reason recover itself when it is conquered and held down by vices, when it has given way to anger? or how can it extricate itself from a confused mixture, the greater part of which consists of the lower qualities? “But,” argues our adversary, “some men when in anger control themselves.” Do they so far control themselves that they do nothing which anger dictates, or somewhat? If they do nothing thereof, it becomes evident that anger is not essential to the conduct of affairs, although your sect advocated it as possessing greater strength than reason. Finally, I ask, is anger stronger or weaker than reason? If stronger, how can reason impose any check upon it, since it is only the less powerful that obey: if weaker, then reason is competent to effect its ends without anger, and does not need the help of a less powerful quality. “But some angry men remain consistent and control themselves.” When do they do so? It is when their anger is disappearing and leaving them of its own accord, not when it was red-hot, for then it was more powerful than they. “What then? do not men, even in the height of their anger, sometimes let their enemies go whole and unhurt, and refrain from injuring them?” They do: but when do they do so? It is when one passion overpowers another, and either fear or greed gets the upper hand for a while. On such occasions, it is not thanks to reason that anger is stilled, but owing to an untrustworthy and fleeting truce between the passions.

IX

In the next place, anger has nothing useful in itself, and does not rouse up the mind to warlike deeds: for a virtue, being self-sufficient, never needs the assistance of a vice: whenever it needs an impetuous effort, it does not become angry, but rises to the occasion, and excites or soothes itself as far as it deems requisite, just as the machines which hurl darts may be twisted to a greater or lesser degree of tension at the manager’s pleasure. “Anger,” says Aristotle, “is necessary, nor can any fight be won without it, unless it fills the mind, and kindles up the spirit. It must, however, be made use of, not as a general, but as a soldier.” Now this is untrue; for if it listens to reason and follows whither reason leads, it is no longer anger, whose characteristic is obstinacy: if, again, it is disobedient and will not be quiet when ordered, but is carried away by its own willful and headstrong spirit, it is then as useless an aid to the mind as a soldier who disregards the sounding of the retreat would be to a general. If, therefore, anger allows limits to be imposed upon it, it must be called by some other name, and ceases to be anger, which I understand to be unbridled and unmanageable: and if it does not allow limits to be imposed upon it, it is harmful and not to be counted among aids: wherefore either anger is not anger, or it is useless: for if any man demands the infliction of punishment, not because he is eager for the punishment itself, but because it is right to inflict it, he ought not to be counted as an angry man: that will be the useful soldier, who knows how to obey orders: the passions cannot obey any more than they can command.

X

For this cause reason will never call to its aid blind and fierce impulses, over whom she herself possesses no authority, and which she never can restrain save by setting against them similar and equally powerful passions, as for example, fear against anger, anger against sloth, greed against timidity. May virtue never come to such a pass, that reason should fly for aid to vices! The mind can find no safe repose there, it must needs be shaken and tempest-tossed if it be safe only because of its own defects, if it cannot be brave without anger, diligent without greed, quiet without fear: such is the despotism under which a man must live if he becomes the slave of a passion. Are you not ashamed to