M. A mind employed on such subjects, and which night and day contemplates them, contains in itself that precept of the Delphic God, so as to “know itself,” and to perceive its connection with the Divine Reason, from whence it is filled with an insatiable joy.
For reflections on the power and nature of the Gods raise in us a desire of imitating their eternity. Nor does the mind, that sees the necessary dependences and connections that one cause has with another, think it possible that it should be itself confined to the shortness of this life.
Those causes, though they proceed from eternity to eternity, are governed by reason and understanding. And he who beholds them and examines them, or rather he whose view takes in all the parts and boundaries of things, with what tranquility of mind does he look on all human affairs, and on all that is nearer him!
Hence proceeds the knowledge of virtue; hence arise the kinds and species of virtues; hence are discovered those things which nature regards as the bounds and extremities of good and evil; by this it is discovered to what all duties ought to be referred, and which is the most eligible manner of life.
And when these and similar points have been investigated, the principal consequence which is deduced from them, and that which is our main object in this discussion, is the establishment of the point, that virtue is of itself sufficient to a happy life.
The third qualification of our wise man is the next to be considered, which goes through and spreads itself over every part of wisdom; it is that whereby we define each particular thing, distinguish the genus from its species, connect consequences, draw just conclusions, and distinguish truth from falsehood, which is the very art and science of disputing; which is not only of the greatest use in the examination of what passes in the world, but is likewise the most rational entertainment, and that which is most becoming to true wisdom. Such are its effects in retirement.
Now, let our wise man be considered as protecting the republic; what can be more excellent than such a character? By his prudence he will discover the true interests of his fellow citizens; by his justice he will be prevented from applying what belongs to the public to his own use; and, in short, he will be ever governed by all the virtues, which are many and various.
To these let us add the advantage of his friendships; in which the learned reckon not only a natural harmony and agreement of sentiments throughout the conduct of life, but the utmost pleasure and satisfaction in conversing and passing our time constantly with one another.
What can be wanting to such a life as this to make it more happy than it is? Fortune herself must yield to a life stored with such joys. Now, if it be a happiness to rejoice in such goods of the mind, that is to say, in such virtues, and if all wise men enjoy thoroughly these pleasures, it must necessarily be granted that all such are happy.
For reflections on the power and nature of the Gods raise in us a desire of imitating their eternity. Nor does the mind, that sees the necessary dependences and connections that one cause has with another, think it possible that it should be itself confined to the shortness of this life.
Those causes, though they proceed from eternity to eternity, are governed by reason and understanding. And he who beholds them and examines them, or rather he whose view takes in all the parts and boundaries of things, with what tranquility of mind does he look on all human affairs, and on all that is nearer him!
Hence proceeds the knowledge of virtue; hence arise the kinds and species of virtues; hence are discovered those things which nature regards as the bounds and extremities of good and evil; by this it is discovered to what all duties ought to be referred, and which is the most eligible manner of life.
And when these and similar points have been investigated, the principal consequence which is deduced from them, and that which is our main object in this discussion, is the establishment of the point, that virtue is of itself sufficient to a happy life.
The third qualification of our wise man is the next to be considered, which goes through and spreads itself over every part of wisdom; it is that whereby we define each particular thing, distinguish the genus from its species, connect consequences, draw just conclusions, and distinguish truth from falsehood, which is the very art and science of disputing; which is not only of the greatest use in the examination of what passes in the world, but is likewise the most rational entertainment, and that which is most becoming to true wisdom. Such are its effects in retirement.
Now, let our wise man be considered as protecting the republic; what can be more excellent than such a character? By his prudence he will discover the true interests of his fellow citizens; by his justice he will be prevented from applying what belongs to the public to his own use; and, in short, he will be ever governed by all the virtues, which are many and various.
To these let us add the advantage of his friendships; in which the learned reckon not only a natural harmony and agreement of sentiments throughout the conduct of life, but the utmost pleasure and satisfaction in conversing and passing our time constantly with one another.
What can be wanting to such a life as this to make it more happy than it is? Fortune herself must yield to a life stored with such joys. Now, if it be a happiness to rejoice in such goods of the mind, that is to say, in such virtues, and if all wise men enjoy thoroughly these pleasures, it must necessarily be granted that all such are happy.
—from Cicero, Tusculan Disputations 5.25
When a thing is most fully itself, when it perfects its own nature, it can now be said to be complete. You will please forgive the Peripatetic in me, when I speak of it as a being actualizing its potency. If you prefer, however, I can refer back to the old Army recruitment jingle from my youth: “Be all that you can be!”
When a task is accomplished, when the goal is achieved, it can now be said to be realized. You will please forgive the Peripatetic in me, when I speak of it as the means in service to the end. If you prefer, however, I can refer back to one of my Pipa’s favorite expressions: “Ah! The satisfaction of a job well done!”
And what is the purpose of our human nature? It is more than the function of a lifeless machine, or the grueling labor at some tedious chore, since we are creatures gifted with the power of reason and choice, such that we are granted the opportunity to freely participate in the harmony of the whole. We are therefore not limited to the role of a “what”, as we receive the honor of becoming a “who”.
Through the depth of understanding, the mind can contain within its own nature the nature of the wide world, and from the act of judgment, the will possesses the liberty to chart its own unique course. Instead of merely being moved, a man now determines his inner motions, and instead of being a piece of fate, a man is now a cooperator with a greater destiny. Too many of us treat consciousness as if it were a curse, when it provides us with the blessing of self-mastery through self-awareness.
And so it is that human happiness has a divine quality to it, for the very act of understanding is the embrace of meaning and purpose, by which arises the peace of being in communion with God. I do not mean the spouting of pious platitudes, or the performance of vainglorious rituals, but rather the cultivation of a mind that knows the truth and a heart that loves the good. What more can a fellow ask for than reflecting the Absolute in everything he thinks, he says, and he does?
While I will not idly speculate on what might become of me after I die, I remain certain that the vocation to greater awareness is a fitting imitation of the Divine source, and in this sense, at least, I will partake of eternity. The effect is the expression of a cause, the act is directed toward an end, and the order is a consequence of design. Finding any satisfaction in this life demands a perception of the context to this life, the placing of my own nature within the totality of Nature.
I hardly need to be a theologian to be reverent, or a metaphysician to be reasonable. Each and every event in my daily life is asking me to grasp my contribution to the bigger picture, and this is nothing less than the calling to virtue. Thus, the measure of a man is revealed, little by little, as a duty to God, of the part to the whole, of the contingent to the necessary. I think it no accident that I aways fail as a man when I close my eyes to the Transcendent.
If the mind is in order, every other aspect of life will be in order. The danger is in twisting the principles to fit the preferences, when the preferences should be informed by the principles. Experience starts with the proximate, and yet the challenge is to work backwards to the ultimate. A formal training in logic can help, but the honest exercise of common sense is enough: define your terms clearly, make your judgements truly, and form your arguments soundly. The rest is superfluous.
Only when reason has discovered the dignity of the virtues can I learn to become a good man, and only as I commit to becoming a good man am I on my way to living with happiness. I cannot claim to honor my country or to love my friends until I have first gotten my own house in order. No circumstance can shake such a solid foundation.
When a thing is most fully itself, when it perfects its own nature, it can now be said to be complete. You will please forgive the Peripatetic in me, when I speak of it as a being actualizing its potency. If you prefer, however, I can refer back to the old Army recruitment jingle from my youth: “Be all that you can be!”
When a task is accomplished, when the goal is achieved, it can now be said to be realized. You will please forgive the Peripatetic in me, when I speak of it as the means in service to the end. If you prefer, however, I can refer back to one of my Pipa’s favorite expressions: “Ah! The satisfaction of a job well done!”
And what is the purpose of our human nature? It is more than the function of a lifeless machine, or the grueling labor at some tedious chore, since we are creatures gifted with the power of reason and choice, such that we are granted the opportunity to freely participate in the harmony of the whole. We are therefore not limited to the role of a “what”, as we receive the honor of becoming a “who”.
Through the depth of understanding, the mind can contain within its own nature the nature of the wide world, and from the act of judgment, the will possesses the liberty to chart its own unique course. Instead of merely being moved, a man now determines his inner motions, and instead of being a piece of fate, a man is now a cooperator with a greater destiny. Too many of us treat consciousness as if it were a curse, when it provides us with the blessing of self-mastery through self-awareness.
And so it is that human happiness has a divine quality to it, for the very act of understanding is the embrace of meaning and purpose, by which arises the peace of being in communion with God. I do not mean the spouting of pious platitudes, or the performance of vainglorious rituals, but rather the cultivation of a mind that knows the truth and a heart that loves the good. What more can a fellow ask for than reflecting the Absolute in everything he thinks, he says, and he does?
While I will not idly speculate on what might become of me after I die, I remain certain that the vocation to greater awareness is a fitting imitation of the Divine source, and in this sense, at least, I will partake of eternity. The effect is the expression of a cause, the act is directed toward an end, and the order is a consequence of design. Finding any satisfaction in this life demands a perception of the context to this life, the placing of my own nature within the totality of Nature.
I hardly need to be a theologian to be reverent, or a metaphysician to be reasonable. Each and every event in my daily life is asking me to grasp my contribution to the bigger picture, and this is nothing less than the calling to virtue. Thus, the measure of a man is revealed, little by little, as a duty to God, of the part to the whole, of the contingent to the necessary. I think it no accident that I aways fail as a man when I close my eyes to the Transcendent.
If the mind is in order, every other aspect of life will be in order. The danger is in twisting the principles to fit the preferences, when the preferences should be informed by the principles. Experience starts with the proximate, and yet the challenge is to work backwards to the ultimate. A formal training in logic can help, but the honest exercise of common sense is enough: define your terms clearly, make your judgements truly, and form your arguments soundly. The rest is superfluous.
Only when reason has discovered the dignity of the virtues can I learn to become a good man, and only as I commit to becoming a good man am I on my way to living with happiness. I cannot claim to honor my country or to love my friends until I have first gotten my own house in order. No circumstance can shake such a solid foundation.
—Reflection written in 2/1999
IMAGE: Andrea Sacchi, Allegory of Divine Wisdom (1633)
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