Book 5, Chapter 12

“And if Zeno of Citium, some obscure foreigner who manufactured words, seems to have slipped into the ancient philosophy, let us trace the weight of this doctrine back to Plato’s authority. In Plato we often find the assertion that nothing is good except virtue. In the Gorgias, for example, Socrates is asked whether he does not consider Archelaus, the son of Perdiccas, happy—a man then regarded as supremely fortunate. ‘I do not know,’ he says;

35 “‘for I have never spoken with him.’—‘What do you mean? Can you not know otherwise?’—‘Certainly not.’—‘Then you cannot even say whether the Great King of Persia is happy?’—‘How could I, when I do not know how well educated he is, or how good a man?’—‘What? Do you think happiness rests on that?’—‘That is precisely my view: the good are happy, the wicked unhappy.’—‘Then Archelaus is unhappy?’—‘Certainly, if he is unjust.’

36 “Does he not seem here to place the whole of a happy life in virtue alone? And how does the same philosopher put it in the Funeral Oration? ‘The man,’ he says, ‘for whom everything that contributes to a happy life depends on himself, rather than hanging upon others’ good or bad luck and being forced to depend and drift upon another’s fortunes, has arranged his life in the best possible way. This is the moderate man, the courageous man, the wise man. Whether other advantages come or go, and above all whether children are born or die, he will heed and obey the ancient precept: he will never rejoice or grieve excessively, because he will always place all his hope for himself within himself.’ From this fountain of Plato, sacred and majestic as it is, our whole argument will flow.”

“Perhaps Zeno of Citium seems to have wormed his way into ancient philosophy, an obscure foreigner who makes up words. In that case, let’s ground this important claim in Plato’s authority. He often uses language that declares nothing good except virtue. In the Gorgias, for instance, Socrates is asked whether he thinks Archelaus, the son of Perdiccas, is happy. Archelaus was then considered exceptionally fortunate. ‘I don’t know,’ Socrates says.

35 “‘I’ve never talked with him.’ ‘Really? Can’t you know any other way?’ ‘Not at all.’ ‘So you can’t even say whether the great king of Persia is happy?’ ‘How could I, when I don’t know how educated or how good a man he is?’ ‘What? You think that’s what a happy life depends on?’ ‘That’s exactly what I think: good people are happy, bad people unhappy.’ ‘Then Archelaus is unhappy?’ ‘Certainly, if he’s unjust.’

36 “Doesn’t he seem to put the whole happy life in virtue alone here? And what does the same man say in the Funeral Speech? ‘A man whose resources for happiness all depend on himself has arranged his life in the best way. They aren’t tied to other people’s good or bad luck, forced to hang on someone else’s outcomes and drift with them. This is the self-controlled person, the courageous one, the wise one. As other advantages come and go, and especially as children are born and die, he will follow and obey that old instruction. He will never be too joyful or grieve too much, because he will always place all his hopes for himself in himself.’ So our whole argument will flow from this source in Plato, a source we can think of as sacred and deeply revered.”