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← ExitStobaeus, Volume II

Reading language

Book II Chapter 9

Musonius continued

As things stand, however, no one expects anyone but a physician to be free from error in treating the sick, or anyone but a musician in playing the lyre, ⟨and⟩ anyone but a helmsman in handling the steering oars.⁹⁵⁷ In life, by contrast, people expect freedom from wrongdoing not only of the philosopher, who alone seems to attend to virtue, but equally of everyone, including those who have given it no attention. Clearly, then, the only reason for this is that human beings are born for virtue.⁹⁵⁸

Musonius continued

Moreover, another strong proof that we have a share in virtue by nature is that all speak about themselves as possessing virtue and being good. For no ordinary person, when asked whether he is foolish or sensible, will admit to being foolish; nor again, when asked whether he is unjust or just, will he say that he is unjust.⁹⁵⁹ Likewise, if someone asks whether a person is self-controlled or undisciplined, then everyone who is asked replies that he is self-controlled. And if someone is asked simply whether he is good or bad, he would say he is good, even though he could not name a teacher of moral goodness of his own or say what study of virtue or practice he has undertaken.⁹⁶⁰

Musonius continued

Of what else, then, is this proof but that there is a natural predisposition in the human soul toward moral goodness, and a seed of virtue in each one of us?⁹⁶¹ But because we are in any case bound to be good, some of us are mistaken in thinking that we actually are good, while others are ashamed to acknowledge ⟨that⟩ we are not.⁹⁶²

Musonius continued

For why, by the gods, does no one claim to know reading and writing, music, or wrestling without having learned them, or pretend to possess these skills without also being able to name the teacher with whom he studied, whereas everyone claims to possess virtue?⁹⁶³ Because human beings have no natural share in any of those arts, nor does ⟨anyone⟩ enter life with predispositions… [text missing]⁹⁶⁴

957.Πηδάλια are a ship’s steering oars; κυβερνήτης is the helmsman who handles them. The supplied conjunction ⟨καί⟩ remains marked as ⟨and⟩. The examples concern trained expertise in medicine, music, and navigation.

958.Πρὸς ἀρετὴν γεγονέναι describes human nature as directed or fitted toward virtue. The philosopher is said to seem alone in attending to it, ὃς δοκεῖ μόνος; the qualification remains. The conclusion explains the shared expectation of right conduct, not universal actual goodness.

959.The argument appeals to people’s ordinary claims about themselves as evidence of a natural share in virtue. Those claims do not establish that the speakers have already achieved virtue: the next unit distinguishes an innate starting point from mistaken self-assurance.

960.At 184:1 the printed εἶθ’ ἅπας is an editorial reconstruction, here read as then everyone. The final clause retains printed ἢ, or, between study and practice; the apparatus considers alternatives. Καλοκἀγαθία denotes moral goodness or excellence.

961.Ὑποβολή is an initial impulse or predisposition toward goodness, and σπέρμα a seed. The argument concerns a natural starting point for virtue; it does not equate that endowment with the completed virtue claimed by the speakers.

962.The main text reads πάντως, in any case or by all means, rather than the proposed πάντας, all people. The English therefore qualifies the obligation to be good. Supplied ⟨ὡς⟩ provides the that-clause after acknowledge.

963.Γράμματα here denotes learning letters, or literacy; παλαιστική is the trained art of wrestling. The contrast concerns skills ordinarily acquired through instruction and attendance on a teacher, rather than the natural beginning of moral development.

964.Supplied ⟨τις⟩ is rendered ⟨anyone⟩. The Greek breaks off after ὑποβολάς, predispositions, before stating what they concern. The apparatus suggests a completion contrasting these arts with virtue, but the missing wording is not inserted.