Book 4, Chapter 20

45 “They say that even distress, which we said must be shunned like a foul and monstrous beast, was established by nature for considerable benefit: when people have done wrong, they should feel pain at chastisement, rebuke, and disgrace. Those who bear dishonor and infamy without pain seem to have been granted impunity for their faults. It is better to be bitten by conscience. Hence that scene Afranius drew from life: when the dissolute son cries, ‘Ah, poor me!’ the stern father answers, ‘Let him feel pain at anything, so long as he feels some pain.’

46 “They say the other kinds of distress are useful too: pity, for bringing help and relieving the misfortunes of people who do not deserve them; even emulation and jealousy are not useless, when one sees either that one has not obtained what another has, or that another has obtained the same as oneself. If anyone removed fear, they say, all care in living would be removed. Such care is greatest in people who fear the laws, magistrates, poverty, disgrace, death, and pain. In arguing this way, however, they admit that these feelings should be pruned back; they say they cannot and need not be torn out by the roots, and think that in almost everything the middle measure is best. When they set out these arguments, do they seem to you to be saying nothing, or something?”

“To me they certainly seem to be saying something. So I am waiting to hear your reply.”

45 “Even distress itself, which we said should be avoided like a foul and monstrous beast, is something they say nature established for a very useful purpose. When people do wrong, the scolding, blame, and disgrace they suffer should hurt them. People who endure disgrace and a bad reputation without pain seem to have been given permission to do wrong without punishment. It’s better to feel a bite of conscience. Hence Afranius’ words, drawn from life. A wayward son says, ‘Oh, I’m miserable!’ and his strict father answers, ‘As long as something hurts him, let it be anything at all.’

46 “They find uses for the remaining kinds of distress as well. Pity prompts help and relief for people suffering undeserved disasters. Even jealousy and emulation have their uses, they argue: you notice either that another has gained something you haven’t, or that another has gained what you have too. Remove fear, they say, and you remove all the care people take over their lives. Those most careful are the ones afraid of laws, magistrates, poverty, disgrace, death, and pain. They do, however, concede a need to prune these feelings. Uprooting them completely, they say, is impossible and unnecessary; in nearly everything they judge the moderate course best. Does their case sound entirely empty to you, or is there something to it?”

“They certainly seem to have a point. So I’m waiting to hear your answer.”