SENECA. THE STOICS. 253 



sense ; and that it is an equally gross fallacy in calculation, as it is a 

 deviation from propriety, to prefer a personal pleasure to a social duty. 

 But it is surely a strange error to suppose that pleasure, as such, must 

 be an object of aversion to rational beings. When limited by prudence 

 as to ourselves, and by a proper regard to the rights of society, a 

 gratification of our own desires, and a sympathy in the enjoyments of 

 others, are things innocent and commendable. Asceticism and morti- 

 fication, for the sake of misery without any reference to utility, are the 

 virtues of a misanthropic disposition or of a deranged intellect. 



As to the distinctions of society, the Cynics of antiquity showed 

 much more of spleen than sense, in their insolent disregard of them. 

 Industry can never be encouraged effectually without permanent 

 security to property ; nor can any means be devised for giving such 

 security which will not, in the end, produce an unequal distribution 

 of wealth. Differences in the conditions of men are inevitable, as 

 long as there are' differences in their capacities, the degree of exertion 

 which they employ, and the extent of their industry. The accumula- 

 tion of wealth, and the rights of inheritance, cannot be prevented or 

 interfered with, without reducing the bonus of industry, and taking 

 away the stimulants to exertion. Orders which are not open to merit, 

 and privileges which benefit particular classes to the oppression of the 

 community, are indeed abuses which should be removed wherever 

 they exist ; but some distinction of classes is inevitable in the course 

 of national advancement : abilities and services must procure power 

 and consideration, and wealth will always command influence. The 

 Cynics, who derided these arrangements in society, did not so much 

 exhibit any magnanimity of character, as they exposed their ignorance 

 and contracted views. In their indiscriminate scoffing at what they 

 termed ambition, they little perceived how much they injured the 

 cause of virtue, by repressing every spirited exertion, by extinguishing 

 the flame of worthy emulation, by deadening that enthusiasm without 

 which nothing good and great was ever accomplished. Whilst they 

 decried vanity, they rooted up at the same time much of that regard 

 for the feelings and opinions of others ; much of that social affection, 

 which is in some instances the guarantee of propriety, as it is in others 

 the incentive to virtue. When Diogenes trod upon Plato's robe, and 

 exclaimed, " I trample under foot the pride of Plato," the sage's 

 reply to the Cynic seems not without its justice : ** True, but it is 

 with the greater pride of Diogenes." 



In regard to the insensibility of the Cynics to decorum, several of 

 their outrages upon public manners are enumerated by Sextus 

 Empiricus; and, perhaps, there may be some exaggeration in the 

 descriptions given by this avowed enemy to them, and to their 

 derivative sect the Stoics. But other particulars in the history of 

 the Cynics, show that they were not slow or timid in illustrating by 

 their example the doctrines which they promulgated ; and if, as it is 

 agreed, it was one of their leading principles, that time and place 



