BOOK IV. I. 60-66
tribuneship, a praetorship, a consulship. When we love and hate and fear these things, it needs must be that those who control them are masters over us. That is why we even worship those persons as gods; for we consider that what has power to confer the greatest advantage is divine. And then we lay down the wrong minor premiss: "This man has power to confer the greatest advantage."[† 1] It needs must be that the conclusion from these premisses is wrong too.[1]
What, then, is it which makes a man free from hindrance and his own master? For wealth does not do it, nor a consulship, nor a province, nor a kingdom, but something else has to be found. What, therefore, is it which makes a man free from hindrance and restraint in writing?—The knowledge of how to write.—And what in playing on the harp?—The knowledge of how to play on the harp.—So also in living, it is the knowledge of how to live. Now you have already heard this, as a general principle, but consider it also in its particular applications. Is it possible for the man who is aiming at some one of these things which are under the control of others to be free from hindrance?—No.—Is it possible for him to be free from restraint?—No.65—Therefore, it is not possible for him to be free, either. Consider then: Have we nothing which is under our own exclusive control, or is everything in that state; or are some things under our control and others under the control of others?—How do you mean?—When you want your body to be whole, is the matter under
- ↑ The major premiss is: "What has power to confer the greatest advantage is divine"; the minor premiss, as in the text; from which follows the conclusion: "Therefore, this man is divine," which is wrong because of the false minor premiss.
- ↑ The last eleven words are here wrongly repeated in S, as Schenkl observed; but he was mistaken in assuming that the repetition began immediately after ἔχει whereas it probably was due to the eye going back to the wrong ὠφελείας.
