BOOK IV. VIII. 7-13
carpenter, for he hews clumsily with the axe." And, similarly, if a man hears somebody singing badly, he does not say, "See how the musicians sing!" but rather, "This fellow is no musician." But it is only in the case of philosophy that men behave like this; when they see somebody acting contrary to the profession of the philosopher, they do not take away from him the designation of philosopher, but, assuming that he is a philosopher, and then taking[1] from what goes on that he is misbehaving, they conclude that there is no good in being a philosopher.
10What, then, is the reason for this? It is because we respect the prime conception of the carpenter, and the musician, and so also of all the other artisans and artists, while we do not respect that of the philosopher, but as if it were confused and inarticulate in our minds we judge of it only from externals. And what other art is there that is acquired by guise and hair-dress, and does not have also principles, and subject-matter, and end? What, then, is subject-matter for the philosopher? It is not a rough cloak, is it? No, but reason. what is end for the philosopher? It is not to wear a rough cloak, is it? No, but to keep his reason right. What is the nature of his principles? They do not have to do with the question how to grow a long beard, or a thick head of hair, do they? Nay, rather, as Zeno says, to understand the elements of reason, what the nature of each one is, and how they are fitted one to another, and all the consequences of these facts. Will you not, therefore, observe first of all whether the philosopher fulfils his profession by misbehaving,
- ↑ The technical terminology of syllogistic reasoning is employed. Men "assume" or "lay down" (θέντες) the general principle in the major premiss; "take" (λαβόντες) from observation or experience a fact as a minor premiss; and then "induce" or "conclude" (ἐπάγουσι).
