Doxographical Reports 43
the future. He will like the countryside. He will resist fate, and will
betray none of his friends. He will take thought for good reputation only
so far as [to ensure] that he is not held in contempt. He will take more
delight in contemplation than other men.
121b. He will erect statues. If he is <well> off, he will be indifferent
to it. Only the wise man could converse properly on music and poetry,
but he will not actually write poems. One [wise man] is no wiser than
another. He will earn money when in dire straits, but only by [exploiting]
his wisdom. And he will serve a monarch, when the occasion is appro-
priate. He will be grateful to someone for being corrected. And he will
set up a school, but not so as to draw a crowd. And he will give a public
reading, but not unless pressed. He will hold firm opinions and will not
be at a loss. And he will be of the same character while asleep. And he
will sometimes die for a friend.
120b. They believe that [moral] errors are not equal. And that health
is for some a good thing and for others an indifferent. Courage does not
come to be by nature, but by a reasoning out of what is advantageous.
And friendship comes to be because of its utility; but one must neverthe-
less make a preliminary sacrifice [for a friend] (for one must also sow
the ground), and it is [then] formed by a sharing among those who are
fulfilled by their pleasures.
121a. Happiness is conceived of in two ways: the highest happiness,
which is that of god and does not admit of further intensification, and
that which <is determined by> the addition and subtraction of pleasures.Diogenes Laertius 10.136-138 [1-9]- He disagrees with the Cyrenaics on the question of pleasure. For
they do not admit katastematic pleasure, but only kinetic pleasure, and
he admits both types in both the body and the soul, as he says in On
Choice and Avoidance and in On the Goal and in book one of On Ways
of Lift and in the Letter to His Friends in Mytilene. Similarly, Diogenes
too in book seventeen of his Selections and Metrodorus in the Timocrates
take the same position: both kinetic and katastematic pleasures are con-
ceived of as pleasure. And Epicurus, in his On Choices, says this: "For
freedom from disturbance and freedom from suffering are katastematic
pleasures; and joy and delight are viewed as kinetic and active." - Further, he disagrees with the Cyrenaics [thus]. For they think
that bodily pains are worse than those of the soul, since people who err
are punished with bodily [pain], while he thinks that pains of the soul
are worse, since the flesh is only troubled by the present, but the soul
is troubled by the past and the present and the future. In the same way,