Musonius continued

Since proof is of this kind, and since some people are sharper and others duller, and some have been reared in better habits and others in worse, those of worse character or nature would need more proofs and greater effort to accept these teachings and be shaped in accordance with them.¹³⁷⁶ In the same way, I think, bodies in poor condition need a great deal of care if they are to be well.¹³⁷⁷ But young people who are more gifted and have received a better upbringing would assent more easily and quickly to what is rightly said, and follow it, through a few proofs.¹³⁷⁸

Musonius continued

We could readily recognize that this is so if we pictured two youths or young men: one reared in every luxury, softened in body and enfeebled in soul by habits tending toward softness, and also naturally dull and slow to learn; the other brought up in a somewhat Spartan manner, unused to luxury, practiced in endurance and receptive to what is rightly said.¹³⁷⁹ Then suppose we set these two young men to hear a philosopher speaking about death, hardship, poverty and the like as things that are not bad; and again about life, pleasure, wealth and similar things as not being goods.¹³⁸⁰ Will both accept the arguments equally, and ⟨would⟩ each be similarly persuaded by what is said? One cannot say so.¹³⁸¹

Musonius continued

Rather, the duller one might perhaps assent only with difficulty and slowly, as though pried into agreement by countless arguments. The other will accept what is said quickly and readily as congenial and fitting for himself, needing neither many proofs nor a lengthy treatment.¹³⁸² Was not that Spartan boy of this kind, the one who asked the philosopher Cleanthes whether hardship is good? For he appears so well endowed by nature and so well brought up toward virtue that he thought hardship nearer to the nature of good than to that of bad. Taking it as agreed that hardship is not bad, he asked whether it actually is good. Hence Cleanthes, admiring the boy, said to him:

You are of noble blood, dear child, from what you say.¹³⁸³

How then would someone of this kind not readily be persuaded to fear neither poverty nor death nor anything else considered fearful, and not, in turn, to pursue wealth or life or pleasure?¹³⁸⁴

Musonius continued

To return to the beginning of the argument, I say that the philosopher who teaches should not seek to run through a multitude of arguments or proofs for his students. He should speak to the point on each matter and say ⟨what⟩ reaches the hearer’s mind¹³⁸⁵ and * * * -stika [word incomplete], and is not easy to overturn.¹³⁸⁶ Above all, he should influence his hearers by showing himself speaking about the most useful matters and acting in agreement with what he says.¹³⁸⁷

Musonius continued

The pupil, in turn, must apply himself intently to what is said and watch that he does not unwittingly accept anything false.¹³⁸⁸ As for truths, by Zeus, he should seek to hear clear proofs, rather than many. Whatever recommendations he is persuaded apply to himself and are true, he must follow in his life.¹³⁸⁹ For only in this way will anyone have benefited from philosophy: if his deeds harmonize with the sound arguments he accepts.¹³⁹⁰

Musonius, That Women Too Should Practice Philosophy

When someone asked him whether women too should practice philosophy, he began to show, in something like these terms, that they should. Women, he said, have received from the gods the same reason as men, which we use in our dealings with one another and by which we reflect on each matter, ⟨whether⟩ it is good or bad, noble or shameful.¹³⁹¹ The female likewise has the same senses as the male: sight, hearing, smell and the rest. Both likewise have the same bodily parts, and neither has more than the other. Further, a natural desire for virtue and affinity with it belong not only to men but also to women.¹³⁹² For women are by nature no less pleased than men with noble and just deeds, and no less disposed to reject their opposites. Since this is so, why would it be fitting for men to investigate and consider how to live well—which is what practicing philosophy is—but not for women? Is it because men ought to be good, but women not?¹³⁹³

Musonius continued

Let us also examine one by one the qualities appropriate to a woman who is to be good; each will appear to come to her above all from philosophy.¹³⁹⁴ First, a woman must be skilled in household management, able to reckon what benefits the household, and capable of directing the household slaves.¹³⁹⁵ I say these qualities would belong above all to a woman who practices philosophy, since each is part of life, and knowledge about life is nothing other than philosophy. And the philosopher, as Socrates used to say, continually considers:

What bad and good have come to pass for you within your halls.¹³⁹⁶

Musonius continued

But a woman must also be temperate: able to keep free of unlawful sexual acts and of lack of self-control in other pleasures, not be enslaved to desires, and be neither quarrelsome, extravagant nor fond of self-adornment.¹³⁹⁷ These are the tasks of a temperate woman, along with these further ones: to master anger, not be mastered by grief, and be stronger than every passion.¹³⁹⁸ Philosophical teaching enjoins these things. In my view, one who has learned and practiced them would become most orderly, whether a man or a woman.¹³⁹⁹

Musonius continued

Well then, that is how these matters stand. Would a woman who practices philosophy not be just, a blameless partner in life, a good helper in concord,¹⁴⁰⁰ a careful guardian of husband and children, and entirely free of love of gain or grasping?¹⁴⁰¹ Who could become such a woman more readily than the philosopher? For if she were truly a philosopher, she would necessarily consider doing injustice worse than suffering it, inasmuch as it is more shameful; would judge having less better than taking more than her share; and would love her children more than life itself. What woman could be more just than one so disposed?¹⁴⁰²