Tusculan Disputations by Cicero (reading books for 7 year olds .txt) 📕

expect, when at present I cannot have the least countenance from the people by whom I used to be upheld before? For philosophy is satisfied with a few judges, and of her own accord industriously avoids the multitude, who are jealous of it, and utterly displeased with it; so that, should anyone undertake to cry down the whole of it, he would have the people on his side; while, if he should attack that school which I particularly profess, he would have great assistance from those of the other philosophers.

But I have answered the detractors of philosophy in general, in my Hortensius. And what I had to say in favor of the Academics, is, I think, explained with sufficient accuracy in my four books of the Academic Question.

But yet I am so far from desiring that no one should write against me, that it is what I most earnestly wish. For philosophy would never have been in such esteem in Greece itself, if it had not been for the strength which it acquired from the contentions and disputations of the most learned men. And therefore I recommend all men who have abilities to follow my advice to snatch this art also from declining Greece, and to transport it to this city, as our ancestors by their study and industry have imported all their other arts which were worth having. Thus the praise of oratory, raised from a low degree, is arrived at such perfection that it must now decline, and, as is the nature of all things, verge to its dissolution in a very short time. Let philosophy, then, derive its birth in Latin language from this time, and let us lend it our assistance, and bear patiently to be contradicted and refuted. And although those men may dislike such treatment who are bound and devoted to certain predetermined opinions, and are under such obligations to maintain them that they are forced, for the sake of consistency, to adhere to them even though they do not themselves wholly approve of them; we, on the other hand, who pursue only probabilities, and who cannot go beyond that which seems really likely, can confute others without obstinacy, and are prepared to be confuted ourselves without resentment. Besides, if these studies are ever brought home to us, we shall not want even Greek libraries, in which there is an infinite number of books, by reason of the multitude of authors among them; for it is a common practice with many to repeat the same things which have been written by others, which serves no purpose but to stuff their shelves; and this will be our case, too, if many apply themselves to this study.

But let us excite those, if possible, who have had a liberal education, and are masters of an elegant style, and who philosophize with reason and method.

For there is a certain class of them who would willingly be called philosophers, whose books in our language are said to be numerous, and which I do not despise, for indeed I never read them: but still, because the authors themselves declare that they write without any regularity, or method, or elegance, or ornament, I do not care to read what must be so void of entertainment. There is no one in the least acquainted with literature who does not know the style and sentiments of that school; wherefore, since they are at no pains to express themselves well, I do not see why they should be read by anybody except by one another. Let them read them, if they please, who are of the same opinions; for in the same manner as all men read Plato and the other Socratics, with those who sprung from them, even those who do not agree with their opinions, or are very indifferent about them; but scarcely anyone except their own disciples take Epicurus or Metrodorus into their hands; so they alone read these Latin books who think that the arguments contained in them are sound. But, in my opinion, whatever is published should be recommended to the reading of every man of learning. And though we may not succeed in this ourselves, yet nevertheless we must be sensible that this ought to be the aim of every writer. And on this account I have always been pleased with the custom of the Peripatetics and Academics, of disputing on both sides of the question⁠—not solely from its being the only method of discovering what is probable on every subject, but also because it affords the greatest scope for practising eloquence; a method that Aristotle first made use of, and afterward all the Aristotelians; and in our own memory Philo, whom we have often heard, appointed one time to treat of the precepts of the rhetoricians, and another for philosophical discussion, to which custom I was brought to conform by my friends at my Tusculum, and accordingly our leisure time was spent in this manner. And therefore, as yesterday before noon we applied ourselves to speaking, and in the afternoon went down into the Academy, the discussions which were held there I have acquainted you with, not in the manner of a narration, but in almost the very same words which were employed in the debate.

The discourse, then, was introduced in this manner while we were walking, and it was commenced by some such an opening as this:

A. It is not to be expressed how much I was delighted, or rather edified, by your discourse of yesterday. For although I am conscious to myself that I have never been too fond of life, yet at times, when I have considered that there would be an end to this life, and that I must some time or other part with all its good things, a certain dread and uneasiness used to intrude itself on my thoughts. But now, believe me, I am so freed from that kind of uneasiness that there is nothing that I