第9章
Buttheordinaryloveofourcountryinvolvestwothings:acertainreverencefortheformofgovernmentactuallyestablished，andanearnestdesiretorendertheconditionofourfellow-citizensassafe，respectable，andhappy，aspossible。Itisonlyintimesofpublicdiscontentandfactionthatthesetwoprinciplesmaydrawdifferentways，andleadtodoubtwhetherachangeintheconstitutionmightnotbemostconducivetothegeneralhappiness。Insuchtimes，theleadersofthediscontentedpartyoftenpropose"tonew-modeltheconstitution，andtoalter，insomeofitsmostessentialparts，thatsystemofgovernmentunderwhichthesubjectsofagreatempirehaveenjoyedperhapspeace，security，andevenglory，duringthecourseofseveralcenturiestogether。"Anditmayrequirethehighesteffortofpoliticalwisdomtodeterminewhenarealpatriotoughttosupportandtrytore-establishtheauthorityoftheoldsystem，andwhenheoughttogivewaytothemoredaring，butoftendangerous，spiritofinnovation。
Nothing，indeed，ismorefataltothegoodorderofsocietythanthepolicyof"amanofsystem，"whoissoenamouredofhisownidealplanofgovernmentastobeunabletosufferthesmallestdeviationfromanypartofit，andwhoinsistsuponestablishingandestablishingallatonce，andinspiteofallopposition，whateverhisideamayseemtorequire。
Suchamanerectshisownjudgmentintothesupremestandardofrightandwrong，andfancieshimselftheonlywiseandworthymaninthecommonwealth。
"Itisuponthisaccountthatofallpoliticalspeculatorssovereignprincesarebyfarthemostdangerous。Thisarroganceisperfectlyfamiliartothem。Theyentertainnodoubtoftheimmensesuperiorityoftheirownjudgment……andconsiderthestateasmadeforthemselves，notthemselvesforthestate。"
Itisotherwisewiththerealpatriot，withthemanwhosepublicspiritispromptedaltogetherbyhumanityandbenevolence。He"willrespecttheestablishedpowersandprivilegesevenofindividuals，andstillmorethoseofthegreatordersandsocietiesintowhichthestateisdivided。Thoughheshouldconsidersomeofthemasinsomemeasureabusive，hewillcontenthimselfwithmoderating，whatheoftencannotannihilatewithoutgreatviolence。Whenhecannotconquertherootedprejudicesofthepeoplebyreasonandpersuasion，hewillnotattempttosubduethembyforce，butwillreligiouslyobservewhatbyCiceroisjustlycalledthedivinemaximofPlato，nevertouseviolencetohiscountry，nomorethantohisparents。
Hewillaccommodate，aswellashecan，hispublicarrangementstotheconfirmedhabitsandprejudicesofthepeople；andwillremedy，aswellashecan，theinconvenienceswhichmayflowfromthewantofthoseregulationswhichthepeopleareadversetosubmitto。Whenhecannotestablishtheright，hewillnotdisdaintoamelioratethewrong；but，likeSolon，wherehecannotestablishthebestsystemoflaws，hewillendeavourtoestablishthebestthatthepeoplecanbear。"
ButalthoughPrudence，Justice，andBenevolencecompriseallthequalitiesandactionswhichgotomakeupthehighestVirtue，anotherquality，thatofSelf-Command，isalsonecessary，inorderthatwemaynotbemisledbyourownpassionstoviolatetherulesoftheotherthreevirtues。Themostperfectknowledge，unlesssupportedbythemostperfectself-command，willnotofitselfenableustodoourduty。
Thetwosetsofpassionswhichitisnecessarytocommandarethosewhich，likefearandanger，itisdifficulttocontrolevenforamoment，orthosewhich，liketheloveofease，pleasure，applause，orotherselfishgratifications，mayberestrainedindeedoftenforamoment，butoftenprevailinthelongrun，byreasonoftheircontinualsolicitations。Thecommandofthefirstsetofpassionsconstituteswhattheancientmoralistsdenominatedfortitude，orstrengthofmind；thatoftheothersetwhattheycalledtemperance，decency，moderation。
Self-commandthereforeisaunionofthequalitiesoffortitudeandtemperance；andindependentlyofthebeautyitderivesfromutility，asenablingustoactaccordingtothedictatesofprudence，justice，andbenevolence，ithasabeautyofitsown，anddeservesforitsownsakealonesomedegreeofouradmirationandesteem。
Forself-commandisnotonlyitselfagreatvirtue，butitisthechiefsourceofthelustreofalltheothervirtues。Thusthecharacterofthemostexaltedwisdomandvirtueisthatofamanwhoactswiththegreatestcoolnessinextremedangersanddifficulties，whoobservesreligiouslythesacredrulesofjustice，inspiteofthetemptationbyhisstrongestinterestsorbythegrossestinjuriestoviolatethem，andwhosuffersnotthebenevolenceofhistempertobedampedbytheingratitudeofitsobjects。
Thefirstqualityinthecharacterofself-commandisCourageortherestraintofthepassionoffear。Thecommandoffearismoreadmirablethanthatofanger。Theexertiondisplayedbyaman，whoinpersecutionordangersuffersnowordorgesturetoescapehim，whichdoesnotperfectlyaccordwiththefeelingsofthemostindifferentspectator，commandsahighdegreeofadmiration。HadSocratesbeensufferedtodiequietlyinhisbed，evenhisgloryasaphilosophermightneverhaveattainedthatdazzlingsplendourwhichhaseverbeenattachedtohim。Courageevencausessomedegreeofregardtobepaidtothegreatestcriminalswhodiewithfirm-ness；andthefreedomfromthefearofdeath，thegreatfearofall，isthatwhichennoblestheprofessionofasoldier，andbestowsuponitarankanddignitysuperiortothatofeveryotherprofession。Itisforthisreasonthatsomesortofesteemisattachedtocharacters，howeverworthless，whohaveconductedwithsuccessagreatwarlikeexploit，thoughunder-takencontrarytoeveryprincipleofjustice，and。carriedonwithnoregardtohumanity。
Thecommandofthepassionofanger，thoughithasnospecialnamelikethatofthepassionoffear，meritsonmanyoccasionsmuchadmiration。
Butwhilstcourageisalwaysadmiredirrespectiveofitsmotive，ourapprovalofthecommandofangerdependsonoursenseofitsdignityandpropriety。
OurwholesenseofthebeautyofthePhilippicsofDemosthenesoroftheCatilineorationsofCiceroisderivedfromtheproprietywithwhichajustindignationisexpressedinthem。Thisjustindignationisnothingbutangerre-strainedtothatdegreewithwhichtheimpartialspectatorcansympathize。Itisbecauseablusteringandnoisyangerintereststhespectatorlessfortheangrymanthanforthepersonwithwhomlieisangrythatthenoblenessofpardoningsooftenappearssuperiortothemostperfectproprietyofresentment。Butthefactthattherestraintofangermaybeduetothepresenceoffearaccountsforthelessgeneraladmirationthatispaidtotheformerthanisoftenpaidtothelatter。Theindulgenceofangerseemstoshowasortofcourageandsuperioritytofear，andforthatreasonitissome-timesanobjectofvanity，whilsttheindulgenceoffearisneveranobjectofasimilarostentation。
ThenextqualityinSelf-CommandisTemperance，orthecommandofthoselessviolentpassionswhichappealtoourloveofeaseorpleasure。
Thecommandofthesepassionscanseldom，likethecommandofangerorfear，bedirectedtoanybadend。Temperanceandmoderation，whichincludesuchvirtuesasindustry，frugality，orchastity，arealwaysamiable；butinasmuchastheirexerciserequiresagentlerthoughsteadierexertionthanisnecessaryfortherestraintofangerorfear，thebeautyandgracewhichbelongtothemarelessdazzling，thoughnonethelesspleasing，thanthequalitieswhichattendthemoresplendidactionsofthehero，thestatesman，orthelegislator。
Ithasalreadybeenobservedthatthepointofpropriety，ordegreeofanypassionwithwhichanimpartialspectatorcanapprove，isdifferentlysituatedindifferentpassions，insomecaseslyingnearertotheexcess，andinothersnearertothedefect。Butitremainstobenoticed，"thatthepassionswhichthespectatorismostdisposedtosympathizewith，andinwhich，uponthataccount，thepointofproprietymaybesaidtostandhigh，arethoseofwhichtheimmediatefeelingorsensationismoreorlessagreeabletothepersonprincipallyconcerned；andthat，onthecontrary，thepassionswhichthespectatoris`leastdisposedtosympathizewith，andinwhich，uponthataccount，thepointofproprietymaybesaidtostandlow，arethoseofwhichtheimmediatefeelingorsensationismoreorlessdisagreeableorevenpainfultothepersonprincipallyconcerned。"
Forinstance，thedispositiontothesocialaffections，tohumanity，kindness，naturalaffection，orfriendship，beingalwaysagreeabletothepersonwhofeelsthem，meetswithmoresympathyinitsexcessthaninitsdefect。Thoughweblameadisposition，thatistooreadyandindiscriminateinitskindness，weregarditwithpityratherthanwiththedislikewhichwefeeltowardsapersonwhoisdefectiveinkindness，orcharacterizedbywhatiscalledhardnessofheart。Ontheotherhand，thedispositiontotheunsocialaffectionstoanger，hatred，envy，ormaliceasitismoreagreeabletothepersonprincipallyconcernedindefectthaninexcess，soanydefectofthosepassionsapproachesnearertothepointofproprietyapprovedofbythespectatorthananyexcessintheirmanifestation。Theirexcessrendersamanwretchedandmiserableinhisownmind，andhencetheirdefectismorepleasingtoothers。Neverthelesseventhedefectmaybeexcessive。Thewantofproperindignationisamostessentialdefectinanycharacter，ifitpreventsamanfromprotectingeitherhimselforhisfriendsfrominsultorinjustice。Oragain，thatdefectoforfreedomfromenvy，which，foundedonindolenceorgoodnature，oronanaversiontotroubleoropposition，suffersothersreadilytorisefaraboveus，asitgenerallyleadstomuchregretandrepentanceafterwards，soitoftengivesplace"toamostmalignantenvyintheend，andtoahatredofthatsuperioritywhichthosewhohaveonceattaineditmayoftenbecomereallyentitledto，bytheverycircumstanceofhavingattainedit。Inordertolivecomfortablyintheworld，itisuponalloccasionsasnecessarytodefendourdignityandrankasitistodefendourlivesorourfortune。"
Sensibilitytoourownpersonaldangers，injuries，orfortunes，ismoreapttooffendbyitsexcessthanbyitsdefect，andhereagainthesameruleprevails，forafretfulortimiddispositionrendersamanmiserabletohimselfaswellasoffensive。toothers。Acalmtemper，whichcontentedlylaysitsaccounttosuffersomewhatfromboththenaturalandmoralevilsinfestingtheworld，isablessingtothemanhimself，andgiveseaseandsecuritytoallhisfellows。Butsuchdefectofsensibilitymayalsobeexcessive，forthemanwhofeelslittleforhisownmisfortunesorinjurieswillalwaysfeellessforthoseofotherpeople，andbelessdisposedtorelieveorresentthem。
Adefectofsensibilitytothepleasuresandamusementsoflifeismoreoffensivethantheexcess，forbothtothepersonprimarilyaffectedandtothespectatorastrongpropensitytojoyismorepleasingthanthecontrary。
Thispropensityisonlyblamedwhenitsindulgenceisunsuitedtotimeorplace，totheageorthesituationofaperson，andwhenitleadstotheneglectofhisinterestorduty。Butitisratherinsuchcasestheweaknessofthesenseofproprietyanddutythatisblamedthanthestrengthofthepropensitytojoy。
Self-esteemalsoismoreagreeableinexcessthanindefect，foritissomuchmorepleasanttothinkhighlythanitistothinkmeanlyofourselves。Andjustasweapplytwodifferentstandardstoourjudgmentaboutothers，soinself-estimationweapplytoourselvesboththestandardofabsoluteperfectionandthatoftheordinaryapproximationthereto。
Tothesetwostandardsthesamemanoftenbestowsadifferentdegreeofattentionatdifferenttimes。Ineverymanthereexistsanideaofexactproprietyandperfection；anideagraduallyformedfromobservationsofhimselfandothers，"theslow，gradual，andprogressiveworkofthegreatdemigodwithinthebreast，thegreatjudgeandarbiterofconduct。"Itisanideawhich，ineveryman，ismoreorlessaccuratelydrawn，moreorlessjustlycolouredanddesigned，accordingtothedelicacyandcarewithwhichtheobservationshavebeenmade。
Butitisthewiseandvirtuousmanwho，havingmadetheseobservationswiththeutmostcare，directshisconductchieflybythisidealstandard，andesteemshimselfrightlyinconsequence。Hefeelstheimperfectsuccessofallhisbestendeavourstoassimilatehisconducttothatarchetypeofperfection，andrememberswithhumiliationthefrequencyofhisaberrationfromtheexactrulesofperfectpropriety。Andsoconsciousisheofhisimperfectionthat，evenwhenhejudgeshimselfbythesecondstandardofordinaryrectitude，heisunabletoregardwithcontemptthestillgreaterimperfectionofotherpeople。Thushischaracterisoneofrealmodesty，forhecombines，withaverymoderateestimateofhisownmerit，afullsenseofthemeritofothers。
Thedifferenceindeedbetweensuchamanandtheordinarymanisthedifferencebetweenthegreatartistwhojudgesofhisownworksbyhisconceptionofidealperfectionandthelesserartistwhojudgesofhisworkmerelybycomparisonwiththeworkofotherartists。ThepoetBoileau，whousedtosaythatnogreatmanwasevercompletelysatisfiedwithhisownwork，beingonceassuredbySanteuil，awriterofLatinverses，thathe，forhisownpart，wascompletelysatisfiedwithhisown，repliedthathewascertainlytheonlygreatmanwhoeverwasso。Yethowmuchharderofattainmentistheidealperfectioninconductthanitisinart!Fortheartistmayworkundisturbed，andinfullpossessionofallhisskillandexperience。But"thewisemanmustsupporttheproprietyofhisownconductinhealthandinsickness，insuccessandindisappointment，inthehouroffatigueanddrowsyindolence，aswellasinthatofthemostwakenedattention。Themostsuddenandunexpectedassaultsofdifficultyanddistressmustneversurprisehim。Theinjusticeofotherpeoplemustneverprovokehimtoinjustice。Theviolenceoffactionmustneverconfoundhim。Allthehardshipsandhazardsofwarmustnevereitherdisheartenorappalhim。"
Prideandvanityaretwodistinctkindsofthatexcessiveself-estimationwhichweblameinpersonswhoenjoynodistinguishedsuperiorityoverthecommonlevelofmankind；andthoughtheproudmanisoftenvain，andthevainmanproud，thetwocharactersareeasilydistinguishable。
Theproudmanissincere，andinthebottomofhisheartconvincedofhisownsuperiority。Hewishesyoutoviewhiminnootherlightthanthatinwhich，whenheplaceshim-selfinyoursituation，liereallyviewshimself。Heonlydemandsjustice。Hedeignsnottoexplainthegroundsofhispretensions；hedisdainstocourtesteem，andevenaffectstodespiseit。Heistoowellcontentedwithhimselftothinkthathischaracterrequiresanyamendment。Hedoesnotalwaysfeelateaseinthecompanyofhisequals，andstilllessinthatofhissuperiors。Unableasheistolaydownhisloftypretensions，andoverawedbysuchsuperiority，hehasrecoursetohumblercompany，forwhichhehaslittlerespect，andinwhichhefindslittlepleasurethatofhisinferiorsordependants。Ifhevisitshissuperiors，itistoshowthatheisentitledtolivewiththemmorethanfromanyrealsatisfactionhederivesfromthem。Heneverflatters，andisoftenscarcelyciviltoanybody。Heseldomstoopstofalsehood；butifhedoes，itistolowerotherpeople，andtodetractfromthatsuperioritywhichhethinksunjustlyattachedtothem。
TheVainmanisdifferentinnearlyallthesepoints。Heisnotsincerelyconvincedofthesuperiorityheclaims。Seeingtherespectwhichispaidtorankandfortune，talentsorvirtues，lieseekstousurpsuchrespect；
andbyhisdressandmodeoflivingproclaimsahigherrankandfortunethanreallybelongtohim。Heisdelightedwithviewinghimself，notinthelightinwhichweshouldviewhimifweknewallthatheknows，butinthatinwhichlieimaginesthathehasinducedustoviewhim。Unliketheproudman，hecourtsthecompanyofhissuperiors，enjoyingthereflectedsplendourofassociatingwiththem。"Hehauntsthecourtsofkingsandtheleveesofministers，……heisfondofbeingadmittedtothetablesofthegreat，andstillmorefondofmagnifyingtootherpeoplethefamiliaritywithwhichheishonouredthere；heassociateshimselfasmuchashecanwithfashionablepeople，withthosewhoaresupposedtodirectthepublicopinionwiththewitty，withthelearned，withthepopular；andheshunsthecompanyofhisbestfriends，whenevertheveryuncertaincurrentofpublicfavourhappenstoruninanyrespectagainstthem。"Nevertheless，"vanityisalmostalwaysasprightlyandgay，andveryoftenagood-naturedpassion。"Eventhefalsehoodsofthevainmanareallinnocentfalsehoods，meanttoraisehimself，nottolowerotherpeople。Hedoesnot，liketheproudman，thinkhischaracteraboveimprovement；but，inhisdesireoftheesteemandadmirationofothers，isactuatedbyarealmotivetonobleexertion。Vanityisfrequentlyonlyaprematureattempttousurpglorybeforeitisdue；andso"thegreatsecretofeducationistodirectvanitytoproperobjects，"bydiscouragingpretensionstotrivialaccomplishments，butnotthosetomoreimportantones。
Boththeproudandthevainmanareconstantlydissatisfied；theonebeingtormentedbywhatheconsiderstheunjustsuperiorityofotherpeople，andtheotherdreadingtheshameofthedetectionofhisgroundlesspretensions。
Sothathereagaintheruleholdsgood；andthatdegreeofself-estimationwhichcontributesmosttothehappinessandcontentmentofthepersonhimself，islikewisethatwhichmostcommendsitselftotheapprobationoftheimpartialspectator。
Itremains，then，todrawsomeconcludingcomparisonsbetweenthevirtuesofSelf-commandandthethreeprimaryvirtuesPrudence，Justice，andBenevolence。
Thevirtuesofself-commandarealmostentirelyrecommendedtousbythesenseofpropriety，byregardtothesentimentsofthesupposedimpartialspectator；whilstthevirtuesofprudence，justiceandbenevolence，arechieflyrecommendedtousbyconcernforourownhappinessorthehappinessofotherpeople。Theyarerecommendedtousprimarilybyourselfishorbenevolentaffections，independentlyofanyregardastowhatareoroughttobethesentimentsofotherpeople。Suchregardindeedcomeslatertoenforcetheirpractice；andnomanevertrodsteadilyintheirpathswhoseconductwasnotprincipallydirectedbyaregardtothesentimentsofthesup-posedimpartialspectator，thegreatinmateofthebreastandarbiterofourconduct。Butregardforthesentimentsofotherpeopleconstitutestheveryfoundationofthevirtuesofself-restraint，andisthesoleprinciplethatcanmoderateourpassionstothatdegreewherethespectatorwillgivehisapproval。
Anotherdifferenceis，thatwhileregardtothebeneficialeffectsofprudence，justice，andbenevolencerecommendthemoriginallytotheagentandafterwardstothespectator，nosuchsenseoftheirutilityaddsitselftooursenseoftheproprietyofthevirtuesofself-command。Theireffectsmaybeagreeableorthecontrary，withoutaffectingtheapprobationbestowedonthem。Valourdisplayedinthecauseofjusticeislovedandadmired，butinthecauseofinjusticeitisstillregardedwithsomeapprobation。
Inthat，asinalltheothervirtuesofself-command，itisthegreatnessandsteadinessoftheexertion，andthestrongsenseofproprietynecessarytomaintainthatexertion，whichisthesourceofadmiration。Theeffectsareoftenonlytoolittleregarded。
CHAPTERX。ADAMSMITH"STHEORYOFHAPPINESS。
AlthoughAdamSmithneverdistinctlyfacestheproblemofthesupremeendoflife，noraskshimselfwhethervirtueandmoralityaremerelymeanstotheattainmentofhappiness，orwhethertheyareendsinthemselvesirrespectiveofhappiness，heleaveslittledoubtthathappinessreallyoccupiesinhissystemverymuchthesameplacethatitdoesinthesystemsofprofessedutilitarians。Buthedistinguishesbetweenhappinessasthenaturalresultofvirtueandhappinessastheendorpurposeofvirtue；
and，bysatisfyinghimselfthatitisthenaturalresult，hesaveshimselffromconsideringwhether，if"itwerenot，virtuewouldremaininandforitselfdesirableasanend。
"Thehappinessofmankind，"hesays，"aswellasofallotherrationalcreatures，seemstohavebeentheoriginalpurposeoftheAuthorofNature，"
nootherendappearingtobeworthyofHissupremewisdomandbeneficence。
Thefactthereforethatwemosteffectuallypromotethehappinessofmankind，andsotosomeextentpromotethegreatplanofProvidencebyactingaccordingtothedictatesofourmoralfaculties，isanadditionalreason，thoughnottheprimaryone，forourdoingso；and，conversely，thetendencyofanoppositecourseofconducttoobstructtheschemethusordainedforthehappinessoftheworld，isanadditionalreasonforabstainingfromit。Accordingly，theultimatesanctionofourcompliancewiththerulesforthepromotionofhumanwelfaretheultimatesanction，thatis，ofvirtueliesinasystemoffuturerewardsandpunishments，bywhichourco-operationwiththedivineplanmaybeenforced。
Tothisextent，therefore，AdamSmithseemstoagreewiththeutilitarianismofPaleyinmakingthehappinessofanotherworldtheultimatemotiveforvirtuousactioninthis。Butalthoughbethusappealstoreligionasenforcingthesenseofduty，heisfarfromregardingmoralityasonlyvaluableforthatreason。Heprotestsagainstthetheorythat"weoughtnottobegratefulfromgratitude，weoughtnottobecharitablefromhumanity，weoughtnottobepublic-spiritedfromtheloveofourcountry，norgenerousandjustfromtheloveofmankind，andthatoursolemotiveinperformingthesedutiesshouldbeasensethatGodhascommandedthem。"
Hencewhenhespeaksoftheperfectionandhappinessofmankindas"thegreatend"aimedatbynature，itisclearthatheintendsthetemporalandgeneralwelfareof"theworld，andthat，thoughthehappinessofanothermaybeamotivetovirtue，itisnotsomuchtheendandobjectofitashappinessinthis。Itisinthislife，also，thatvirtueandhappiness，viceandmisery，arecloselyassociated；andnaturemayberegardedashavingpurposelybestowedoneveryvirtueandvicethatpreciserewardorpunishmentwhichisbestfittedeithertoencouragetheoneortorestraintheother。Thustherewardattachedtoindustryandprudencenamely，successineverysortofbusinessispreciselythatwhichisbestcalculatedtoencouragethosevirtues，justasinthesamewayandforthesamereasonthereisattachedtothepracticeoftruth，justice，andhumanity，theconfidenceandesteemofthosewelivewith。Itrequiresindeedaveryextraordinaryconcurrenceofcircumstancestodefeatthosenaturalandtemporalrewardsorpunishmentsforvirtueorvice，whichhavebeenfixedinthesentimentsandopinionsofmankind。
AdamSmithdoesnotthenregardvirtueentirelyasitsownend，irrespectiveofitsrecompenceintheincreaseofourhappiness。Stillless，however，doesheacknowledgethecardinaldoctrineoftheutilitarianschool，thatvirtuederivesitswholeandsolemeritfromitsconducivenesstothegeneralwelfareofhumanity。HetakesupasortofmiddlegroundbetweentheEpicureantheory，thatvirtueisgoodasameanstohappinessastheend，andthetheoryoftheStoics，thatvirtueisanendinitselfindependentlyofhappiness。Thepracticeofvirtue，hewouldhavesaid，isameanstohappiness，andhasbeensorelatedtoitbynature；butithas，nevertheless，priorclaimsofitsown，quiteapartfromallreferencetoitseffectuponourwelfare。
ThereislittleattemptonthepartofourauthoratanyscientificanalysisofhumanhappinesslikethatattemptedbyAristotle，andinmoderntimesbyHutchesonorBentham。ButifwetakeAristotle"sclassificationofthethreeprincipalclassesoflivesasindicativeofthethreemainideasofhumanhappinesscurrentintheworld，namely，thelifeofpleasure，thelifeofambition，andthelifeofcontemplationandknow-ledge，thereisnodoubtunderwhichofthesethreetypesAdamSmithwouldhavesoughtthenearestapproximationtoearthlyfelicity。
Thelifeofpleasure，orthatidealoflifewhichseekshappinessinthegratificationofsensualenjoyment，herejectsratherbyim-plicationthanotherwise，bynottreatingitasworthyofdiscussionatall。Buthisrejectionofthelifeofambitionisofmoreinterest，bothbecauseheconstantlyrecurstoit，andbecauseitseemstoexpresshisowngeneralphilosophyoflifeandtocontainthekeytohisownpersonalcharacter。
Happiness，hesays，consistsintranquillityandenjoyment。Withouttranquillitytherecannobeenjoyment，andwithtranquillitythereisscarcelyanythingbutmayproveasourceofpleasure。HencetheStoicsweresofarright，inthattheymaintainedthatasbetweenonepermanentsituationandanothertherewasbutlittledifferencewithregardtorealhappiness；andthegreatsourceofallhumanmiseryisourconstanttendencytooverratethedifferencebetweensuchsituations。Thusavariceoverratesthedifferencebetweenpovertyandwealth，ambitionthatbetweenpublicandprivatelife，vain-glorythatbetweenobscurityandrenown。"Ineaseofbodyandpeaceofmindallthedifferentranksoflifearenearlyonalevel，andthebeggarwhosunshimselfbythesideofthehighwaypossessesthatsecuritywhichkingsarefightingfor。"
Thestory，therefore，ofwhatthefavouriteofthekingofEpirussaidtohismasteradmitsofgeneralapplicationtomeninnilthesituationsofhumanlife。WhenPyrrhushadrecountedallhisintendedconquests，Cincasaskedhim，"Whatdoesyourmajestyproposetodothen？""Ipropose，"saidtheking，"toenjoymyselfwithmyfriends，andendeavourtobegoodcompanyoverabottle。"Andtheanswerwas，"Whathindersyourmajestyfromdoingsonow？"