Moral Letters to Lucilius

​Some define this class of those making progress, of whom I have spoken, in such a way as to say that they have already escaped the diseases of the soul, but not yet the passions, and still stand on slippery ground, because no one is out of the danger of malice except the one who has shaken it off entirely. And no one has shaken it off except the one who has assumed wisdom in its place.

​What the difference is between the diseases of the soul and the passions, I have already often said. Now too I will remind you: diseases are deep-seated and hardened vices, such as avarice, such as ambition; these have entangled the soul too tightly and have begun to be its permanent evils. To define it briefly, a disease is a persistent judgment in a wrong direction, as if those things were greatly to be sought which are only lightly to be sought. Or, if you prefer, let us define it thus: to be excessively intent on things that are lightly to be sought or not to be sought at all, or to hold in high value things that are to be held in some value or in none.

​Passions are objectionable, sudden, and violent movements of the soul, which, when frequent and neglected, have produced a disease, just as a single rheum that is not yet habitual produces a cough, but a constant and chronic one produces consumption. Therefore, those who have made the greatest progress are outside of diseases, but they still feel the passions, being closest to the perfect state.

​The second class is of those who have laid aside both the greatest evils of the soul and the passions, but in such a way that they do not have a secure possession of their peace. For they can relapse into the same.

​That third class is outside many and great vices, but not outside all. It has escaped avarice, but still feels anger; it is no longer troubled by lust, but still by ambition; it no longer covets, but still fears. And in fear itself, it is firm enough against certain things, but yields to others. It despises death, but dreads pain.

​Let us reflect on this state. It will go well with us if we are admitted into this number. The second step is occupied by a great favor of nature and a great and constant application of study; but not even this third color is to be despised. Think of how many evils you see around you; behold how there is no crime without precedent, how much wickedness advances daily, how much sin is committed publicly and privately; you will understand that we achieve enough if we are not among the worst.

”But I,” you say, “hope that I can become of an even higher class.” I should wish this for us rather than promise it; we are already preoccupied. We strive toward virtue while distracted among vices. It is shameful to say: we cultivate honorable things only as much as we have leisure. But what a grand reward awaits us if we break off our distractions and most tenacious evils! Neither desire nor fear will drive us; ​undisturbed by terrors, uncorrupted by pleasures, we shall dread neither death nor the gods; we shall know that death is not an evil, and that the gods are not a source of evil. That which harms is as weak as that which is harmed; the best powers are free from harmfulness.

​Peace of mind and absolute liberty, with errors driven out, await us if we ever escape from this dregs into that sublime and lofty height. Do you ask what that liberty is? To fear neither men nor gods; to desire neither shameful things nor excessive things; to have the greatest power over oneself. It is an inestimable good to become one’s own master. FAREWELL.