The Good Book_ A Secular Bible - A. C. Grayling [17]
19. Thus, therefore, do you likewise not show off knowledge to the unlearned, but the actions produced by them after they have been digested.
20. The question to be asked at the end of each day is, ‘How long will you delay to be wise?’
Chapter 20
1. The first and most necessary topic in the search for wisdom is the use of moral imjunctions, such as, ‘We ought not to lie’;
2. The second is that of demonstrations, such as, ‘What is the origin of our obligation not to lie?’
3. The third gives strength and articulation to the other two, such as, ‘What is the logical basis of this demonstration?’
4. For what is demonstration? What is consequence? What is contradiction? What is truth? What is falsehood?
5. The third topic, then, is necessary on the account of the second, and the second on the account of the first.
6. But the most necessary, and that whereon we ought to act, is the first.
7. Yet we act just on the contrary: we spend all our time on the third topic, and employ all our diligence about that, and entirely neglect the first.
8. Therefore, at the same time that we lie, let us already be prepared to show how it is demonstrated that lying is not right;
9. And let us live by what reason and the right teach, without delay.
10. The question to be asked at the end of each day is, ‘How long will you delay to be wise?’
Chapter 21
1. The characteristic of the unwise is, that they never expect either benefit or hurt from themselves, but from externals.
2. The condition and characteristic of the wise is that they expect all hurt and benefit from themselves.
3. The marks of the wise are, that they censure no one, praise where it is due, blame no one, accuse no one, say nothing concerning themselves as being anybody, or knowing anything:
4. When they are, in any instance, hindered or limited, they blame only themselves; if they are praised, they take it with modesty and proportion; if censured, they make no defence.
5. But they go about with the caution of sick or injured people, careful not to move anything that is set right, intent on putting right what is wrong.
6. When anyone shows himself overly confident in ability to understand and interpret the teachings of the sages, say,
7. ‘Unless the sages taught obscurely, this person would have had no subject for his vanity.
8. ‘But what do I desire? To understand nature and follow her. I ask, then, who interprets her, and, finding someone who does, I have recourse to his teaching.
9. ‘If I do not understand his writings, I seek one to explain them.’ So far there is nothing to value myself upon.
10. And when I find a teacher, what remains is to make use of his instructions. This alone is the valuable thing.
11. But, if I admire nothing but merely the teaching, what do I become more than a grammarian instead of a philosopher?
12. I blush when I cannot show my actions agreeable and consonant to the teachings of the good.
13. The question to be asked at the end of each day is, ‘How long will you delay to be wise?’
Chapter 22
1. Whatever moral rules you have proposed to yourself after careful thought, abide by them as if they were laws.
2. Do not regard what anyone says of you, for this, after all, is no concern of yours, unless it is to your benefit to learn from it.
3. How long, then, will you put off thinking yourself worthy of the highest improvements and follow the distinctions of reason?
4. What other master, then, do you wait for, to throw upon that the delay of reforming yourself? You are no longer a child, but an adult.
5. If, therefore, you will be negligent and slothful, and always add procrastination to procrastination, purpose to purpose, and delay day after day until you will attend to yourself,
6. You will insensibly continue without proficiency, and, living and dying, persevere in being one of the thoughtless.
7. This instant, then, think yourself worthy of living as a grown-up. Let whatever is the best be your law.
8. And if any instance of pain or pleasure, of glory or disgrace, is set before you, remember