Practical Wisdom Massimo Pigliucci

“[Socrates] First of all, then, let’s try to say what bravery is, Laches; and after that we’ll investigate any ways of adding it to young men, in so far as it may be possible to do so by means of various activities and disciplines. So, as I say, try to put into words what bravery is.
[Laches] My word, Socrates, that’s not difficult! If a man is prepared to stand in the ranks, face up to the enemy and not run away, you can be sure that he’s brave. …
[Socrates] But what about another man, a man who still fights the enemy, but runs away and doesn’t make a stand?
[Laches] How do you mean, ‘runs away’?
[Socrates] Well, I suppose just like the Scythians are said to fight every bit as much in retreat as in pursuit. …
[Laches] Your point about the Scythians applies to cavalry – that’s the way cavalry go into action, but infantry operate as I described.
[Socrates] With the possible exception, Laches, of the Spartan infantry. At the battle of Plataea, so the story goes, the Spartans came up against the troops with wicker shields, but weren’t willing to stand and fight, and fell back. The Persians broke ranks in pursuit; but then the Spartans wheeled round fighting like cavalry and so won that part of the battle.
[Laches] That’s true.
[Socrates] Well, this is what I meant just now when I said it was my fault you didn’t give a proper answer, because I didn’t phrase the question properly; you see, I wanted to find out not just what it is to be brave as an infantryman, but also as a cavalryman, and as any kind of member of the forces; and not just what it is to be brave during a war, but to be brave in the face of danger at sea; and I wanted to find out what it is to be brave in the face of an illness, in the face of poverty, and in public life; and what’s more not just what it is to be brave in resisting pain or fear, but also in putting up stern opposition to temptation and indulgence – because I’m assuming, Laches, that there are people who are brave in all these situations.
[Laches] Very much so, Socrates.
[Socrates] … So try again, and tell me with respect to bravery first of all what the constant factor in all these situations is – or do you still not understand what I mean?” (Laches, 190d-191d)


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“Happiness manifestly requires external goods in addition, just as we said. For it is impossible or not easy for someone without equipment to do what is noble: many things are done through instruments, as it were—through friends, wealth, and political power.
Those who are bereft of some of these (for example, good birth, good children, or beauty) disfigure their blessedness, for a person who is altogether ugly in appearance, or of poor birth, or solitary and childless cannot really be characterized as happy; and he is perhaps still less happy, if he should have altogether bad children or friends or, though he did have good ones, they are dead.
Just as we said, then, happiness seems to require some such external prosperity in addition.” (Nicomachean Ethics, 1.8)


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“When I say that pleasure is the goal of living I do not mean the pleasures of libertines or the pleasures inherent in positive enjoyment, as is supposed by certain persons who are ignorant of our doctrine or who are not in agreement with it or who interpret it perversely.
I mean, on the contrary, the pleasure that consists in freedom from bodily pain and mental agitation. The pleasant life is not the product of one drinking party after another or of sexual intercourse with women and boys or of the seafood and other delicacies afforded by a luxurious table.
On the contrary, it is the result of sober thinking – namely, investigation of the reasons for every act of choice and aversion and elimination of those false ideas about the gods and death which are the chief source of mental disturbances.” (Letter to Menoeceus, II)


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“Helvidius Priscus saw this, too, and acted on the insight.
When Vespasian told him not to attend a meeting of the Senate, he replied, ‘You have the power to disqualify me as a senator, but as long as I am one, I’m obliged to attend meetings.’
‘All right, then, attend the meeting,’ says Vespasian, ‘but don’t say anything.’ ‘Don’t ask me for my opinion and I’ll keep quiet.’
‘But I’m bound to ask you.’ ‘And I’m bound to say what seems right.’
‘But if you speak, I’ll have you killed.’ ‘Did I ever tell you that I was immortal? You do your job and I’ll do mine. Yours is to put me to death and mine to die fearlessly. Yours is to send me into exile and mine to leave without grieving.’” (Discourses, 1.2.19)
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“The case of our friend Pompey was something better: once, when he had been very ill at Naples, the Neapolitans, on his recovery, put crowns on their heads, as did those of Puteoli; the people flocked from the country to congratulate him—it is a Grecian custom, and a foolish one; still, it is a sign of good fortune.
But the question is, had he died, would he have been taken from good, or from evil?
Certainly from evil. He would not have been engaged in a war with his father-in-law; he would not have taken up arms before he was prepared; he would not have left his own house, nor fled from Italy; he would not, after the loss of his army, have fallen unarmed into the hands of slaves, and been put to death by them; his children would not have been destroyed; nor would his whole fortune have come into the possession of the conquerors.
Did not he, then, who, if he had died at that time, would have died in all his glory, owe all the great and terrible misfortunes into which he subsequently fell to the prolongation of his life?” (Tusculan Disputations, 1.35)
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“Lysimachus and Melesias have invited us to discuss their sons, because they’re anxious for the boys’ characters to develop in the best way possible. So, what we must do, if we claim we can, is to point out to them teachers who are known firstly to have been upstanding men in their own right and to have cared for many young men’s characters, and secondly to have taught us also. …
I’ll be the first to explain my position, then, Lysimachus and Melesias, and I may say I’ve not had any instruction on the subject, although it’s true that it has been a passionate interest of mine ever since I was a boy. But I’ve never been able to pay fees to the sophists – the only ones who professed to be able to make a good and honest man of me – and I can’t discover the art for myself even now. …
I have in consequence a request to make of you in return, Lysimachus. …
I urge you not to let Laches or Nicias slip away, but to ask them some questions. Say to them, ‘Socrates says he doesn’t understand this subject in the slightest and isn’t competent to decide which of you is right: he hasn’t been taught, or discovered for himself, anything about that kind of thing at all. And now you, Laches and Nicias, are each to tell us if you’ve met anyone who was highly skilled in bringing up the young, and whether you learnt what you know from someone else or discovered it for yourselves. If you learnt it, could you tell us who taught each of you, and who is in the same profession?” (Laches, 186a-186e)


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