How, then, and in what manner
should they receive such training? Since it so happens that the human being is
not soul alone, nor body alone, but a kind of synthesis of the two, the person
in training must take care of both, the better part, the soul, more zealously;
as is fitting, but also of the other, if he shall not be found lacking in any
part that constitutes man.
For obviously the philosopher's
body should be well prepared for physical activity, because often the virtues
make use of this as a necessary instrument for the affairs of life.
I won’t
become a philosopher just by pondering some intriguing ideas, but I will need
to change my whole way of living, and this will make real demands of me. Whatever
else I may find myself doing in this life, it will now be altered to the core,
because it will now be driven by conscience, not by convenience.
Furthermore,
I won’t become a philosopher just by acquiring some new skills, but I will need
to rid myself of all the old skills, the ones that strengthened those habits of
greed and entitlement. It requires tearing everything down so that it can be
properly rebuilt, working from a new plan.
Finally,
I won’t become a philosopher just by attending to one aspect of myself, but I
will need to reform the whole of my person, all parts together within the
whole. This involves the mind ruling over and attending to the body, the higher
with a mastery over the lower, working as one.
Many
people look only to their bodies, and they assume that they will be happy if
they are physically strong, or attractive, or gratified. Some people look only
to their minds, and they assume that they will be happy if they are mentally
sharp, or learned, or clever. In either extreme, one component of humanity is
starved at the expense of the other; the whole person suffers when only some
pieces are nourished.
The
philosopher will recognize that his own nature is perfected in the same manner
that all of Nature is perfected: by order, balance, and complementarity. He
will not neglect any component of his health, even as he will understand the
priority among these components.
He will care
for his body, since it is through his body that he senses, and feels, and acts,
and he will care for his soul, since it is through his soul that he conceives,
and judges, and chooses. He will, however, remain aware that the value of his
exterior self is in service to the value of his interior self, and so he
measures what must be given, and what must be taken away, through a constant
awareness of the means and ends.
Accordingly,
if he must choose between them, he will give up his health, his wealth, and his
pleasures for the sake of his wisdom, virtue, and character. But he will never
ignore what is right and good in any of his powers, and he will never consider
them to be unimportant.
The
virtues must spread themselves out through the whole person, and so the
training required to be virtuous must be spread out through the whole person; a
strong body offers the best support to a strong soul.
To have
prudence, I will be assisted by the greatest possible acuity of my senses and
liveliness of my concentration. A tired body hinders a careful mind.
To have
fortitude, I will be assisted by the greatest possible control over my
instincts of fear and anger. A quivering or enraged body will not be able to
stand up to danger.
To have
temperance, I will be assisted by the greatest possible taming of my instincts
of longing and desire. A lazy or lustful body will fold in the face of
temptation.
To have
justice, I will be assisted by the greatest possible strength in my bones, and sinews,
and muscles. This is not so that I may do violence to my enemies, but so that I
may protect those who are abused however I can, and build for those in need
however I can.
A
craftsman does his best work with the right tools, and a good man does his best
work with a healthy body. However it is within my power, I must train the whole
as best I can, from top to bottom.
Written in 7/1999
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