. . . Nor is it true, that a just computation of all the difficulties and dangers wont to attend our actions, must needs condemn men to slavish fears, and an inactive life. For if our reason convinces us, that what we attempt, is good for the advantage of the soul, or which is all one of the man, for that soul is the man, the desire of that good must needs inspire us with courage and vigor, not withstanding all the discouraging dangers that attend it.
And the consideration of this danger will be very much softened, by this most rational and virtuous persuasion, that we ought to persevere in such an undertaking, though at the expense of some hazard and inconvenience. For all danger and detriment, of either body or fortunes, is not properly an evil to us; nor shall we think it ours, if we be wise. But the benefit of choosing a virtuous action, and persisting in it, in despite of all dangers and discouragements, is our own good; for it is the good of our souls, which are truly and properly ourselves.
And this advantage is considerable enough to be set against many troubles, and losses, and banishments, and disgraces: nay, it is sufficient, not only to be set against, but to overbalance them all; because the good of this does so very much exceed the evil that seems to be in them. For if a man thinks himself obliged to choose a greater good, when attended only with a lessor evil; how is it possible, that he should be discouraged and uneasy, under the expectation of some cross accidents, which sometimes follow upon virtuous actions, when the good of these actions is truly and properly his own, but the evil of those accidents, is only something remote, and not his?
Especially too, when this is by no means a superficial and notional distinction, but such a real difference, as his whole practice and behavior shows him sensible of. This is the very reason, why men of virtue and wisdom have made it their glory, to choose good with the greatest dangers; why they have done it cheerfully, and sacrificed their very lives for it; and accounted their sufferings upon such an account, matter of the greatest joy to them. So did Menoecius particularly, and all those other heroes, famed in story, who have voluntarily devoted themselves, and died for the service and sake of their country.
Now Epictetus couches his advice here, under one of the meanest and most insignificant instances that can be; partly to illustrate what he says, by an example taken from common conversation, and so to gain the assent of his hearers, to the truth of what he would infer from it; and partly too, as himself had told us before, to put his scholars upon exercising their virtue in lesser trials; that so from trivial matters, they may rise by degrees to others of greater difficulty and consequence. And the success of this method has been already shown to depend upon reasons, which need not be repeated.
But his design is also, that we should be careful to apply these things to affairs of the moment, in proportion as the hazards of them are more discouraging; and in those occasions, always to take our measures from the nature of the thing, whether it be agreeable to decency and our duty, and what those hardships are that usually accompany it. Then, after such prospect taken, to settle our minds in this resolution, that if the worst happens, we will bear it with temper and moderation.
For this is the way to maintain the character of virtuous and rational men; this must let us into all the advantages of doing well, and defend us from all that perplexity into which unexpected events commonly betray men. For he that is troubled and discomposed, and fancies himself unhappy in what he suffers , it is plain, either had not sufficiently considered what he went about, before he engaged in it; or if he did foresee all this, then his disorder is the effect of effeminacy and cowardice, which makes him give out, and repent his undertaking. But both these failings are highly criminal, and contrary to the rules of nature, and right reason.
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