But who can truly designate him as a rich man who needs all his earnings? For the advantage of riches consists in plenty, and this plenty declares the overflow and abundance of the means of life, which, as you can never attain, you can never be rich.
I shall say nothing of myself, because as you (and that with reason) despise my fortune—for it is in the opinion of the generality middling, in yours next to nothing, and in mine sufficient—I shall speak to the subject.
Now if facts are to be weighed and estimated by us, whether are we more to esteem—the money of Pyrrhus which he sent to Fabricius, or the continency of Fabricius for refusing that money?—the gold of the Samnites, or the answer of Manius Curius?—the inheritance of Lucius Paulus, or the generosity of Africanus, who gave to his brother Quintus his own part of that inheritance?
Surely the latter evidences of consummate virtue are more to be esteemed than the former, which are the evidences of wealth.
If, therefore, we are to rate every man rich only in proportion to the valuable things he possesses, who can doubt that riches consist in virtue, since no possession, no amount of gold and silver, is more to be valued than virtue?
I shall say nothing of myself, because as you (and that with reason) despise my fortune—for it is in the opinion of the generality middling, in yours next to nothing, and in mine sufficient—I shall speak to the subject.
Now if facts are to be weighed and estimated by us, whether are we more to esteem—the money of Pyrrhus which he sent to Fabricius, or the continency of Fabricius for refusing that money?—the gold of the Samnites, or the answer of Manius Curius?—the inheritance of Lucius Paulus, or the generosity of Africanus, who gave to his brother Quintus his own part of that inheritance?
Surely the latter evidences of consummate virtue are more to be esteemed than the former, which are the evidences of wealth.
If, therefore, we are to rate every man rich only in proportion to the valuable things he possesses, who can doubt that riches consist in virtue, since no possession, no amount of gold and silver, is more to be valued than virtue?
—from Cicero, Stoic Paradoxes 6
Despite my philosophical aspirations, which call one me to seek out a man’s greatness within his soul, I am ashamed by how often I still catch myself being impressed when someone is rich, in a pathetic mix of awe and envy. Before I know it, I am ready to grovel, which only goes to show how deeply the assumptions of a secular and consumer society can creep their way into my habits.
It is one thing to admire someone’s technical skills at reading the market, or his personal charm in sealing the deal, but I should never confuse the content of a bank account with the content of character.
If the wealthy have the benefit of a financial surplus, why is it that so many of them remain dissatisfied with their lot, forever seeking more lucrative investments, willing to borrow what they don’t yet have, in order to secure what they don’t really need? The only sane limit to acquisition is the moral sense to know when enough is enough.
While I am not educated enough to argue with an economist, I can respect that he understands how people can become richer, as long as he is willing to grant that it takes a philosopher to understand why a state of plenty actually turns out to be state of mind.
If I compared my own assets to those of Cicero, he would seem to be so much betters off, and yet Cicero would appear like a pauper when compared to Crassus. Saying “It’s all relative!” can sound like a cheap way of avoiding a commitment, unless we have the wisdom to discern the absolute standing behind it, the measure by which the degrees of “more” or “less” can be judged. Any amount of money is good when joined to virtue, and no amount of money is good when joined to vice.
Look to those who can resist a bribe over those who try to get ahead with a payoff. Take note of those who are not flattered by gifts, because they are happy with what they already possess. Honor those who look at an inheritance as something to share, not as something to hoard.
If I can manage to increase my virtues, I will no longer be so worried about increasing my fortune.
Despite my philosophical aspirations, which call one me to seek out a man’s greatness within his soul, I am ashamed by how often I still catch myself being impressed when someone is rich, in a pathetic mix of awe and envy. Before I know it, I am ready to grovel, which only goes to show how deeply the assumptions of a secular and consumer society can creep their way into my habits.
It is one thing to admire someone’s technical skills at reading the market, or his personal charm in sealing the deal, but I should never confuse the content of a bank account with the content of character.
If the wealthy have the benefit of a financial surplus, why is it that so many of them remain dissatisfied with their lot, forever seeking more lucrative investments, willing to borrow what they don’t yet have, in order to secure what they don’t really need? The only sane limit to acquisition is the moral sense to know when enough is enough.
While I am not educated enough to argue with an economist, I can respect that he understands how people can become richer, as long as he is willing to grant that it takes a philosopher to understand why a state of plenty actually turns out to be state of mind.
If I compared my own assets to those of Cicero, he would seem to be so much betters off, and yet Cicero would appear like a pauper when compared to Crassus. Saying “It’s all relative!” can sound like a cheap way of avoiding a commitment, unless we have the wisdom to discern the absolute standing behind it, the measure by which the degrees of “more” or “less” can be judged. Any amount of money is good when joined to virtue, and no amount of money is good when joined to vice.
Look to those who can resist a bribe over those who try to get ahead with a payoff. Take note of those who are not flattered by gifts, because they are happy with what they already possess. Honor those who look at an inheritance as something to share, not as something to hoard.
If I can manage to increase my virtues, I will no longer be so worried about increasing my fortune.
—Reflection written in 5/1999
IMAGE: Mattia Preti, The Banquet of the Rich Glutton (c. 1665)
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