Seneca's Moral Epistles Vol. 3 (Letters 93-124)

having in it nothing but old wives’ precepts, and that the greatest benefit is derived from the actual dogmas of philosophy and from the definition of the Supreme Good. When a man has gained a complete understanding of this definition and has thoroughly learned it, he can frame for himself a precept directing what is to be done in a given case. Just as the student of javelin-throwing keeps aiming at a fixed target and thus trains the hand to give direction to the missile, and when, by instruction and practice, he has gained the desired ability, he can then employ it against any target he wishes (having learned to strike not any random object, but precisely the object at which he has aimed),—so he who has equipped himself for the whole of life does not need to be advised concerning each separate item, because he is now trained to meet his problem as a whole; for he knows not merely how he should live with his wife or his son, but how he should live aright. In this knowledge there is also included the proper way of living with wife and children.

Cleanthes holds that this department of wisdom is indeed useful, but that it is a feeble thing unless it is derived from general principles — that is, unless it is based upon a knowledge of the actual dogmas of philosophy and its main headings. This subject is therefore twofold, leading to two separate lines of inquiry: first, Is it useful or useless? and, second, Can it of itself produce a good man? — in other words, Is it superfluous, or does it render all other departments superfluous?

Those who urge the view that this department is superfluous argue as follows: “If an object that is held in front of the eyes interferes with the vision, it must be removed. For just as long as it is in the