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– DRAWN FROM LIFE – yourself before you took to the floor, before the matter could be seen. However there is this as well: not merely in this case but in all other of life’s duties, the way of those who aim at honour is different indeed from that followed by those whose objective is the ordinate and ­reasonable. I find that some dash thoughtlessly and furiously into the lists only to slow down during the charge. Plutarch says that those who suffer from excessive diffidence readily and easily agree to anything but also readily break their word and go back on what they have said; so, similarly, anyone who enters lightly upon a quarrel is liable to be equally light in getting out of it. The same difficulty which stops me from broaching anything would spur me on once I was heated and excited. What a bad way to do it: once you are in, you must go on or burst! ‘Undertake relaxedly,’ said Bias, ‘but pursue hotly.’ But what is even less tolerable, for want of wisdom we decline into want of bravery. Today most settlements of our disputes are shameful and lying: we merely seek to save appearances, while betraying and disowning our true thoughts. We plaster over facts; we know how we said it and what we meant by it; the bystanders know it; so do our friends to whom we wished to prove our superiority. We disavow our thoughts at the expense of our frankness and our reputation for courage, seeking bolt-holes in falsehoods so as to reach a conciliation. We give the lie to 176
page 201
– On Restraining Your Will – ourselves in order to get out the fact that we gave the lie to somebody else. You ought not to be considering whether your gesture or words may be given a different meaning: from now on it is your true and honest meaning that you should be seeking to defend, no matter what the cost. At stake are your morality and your honour: those are not qualities for you to protect behind a mask. Let us leave such servile shifts and expediences to the chicanery of the law-courts. Every day I see excuses and reparations made to purge an indiscretion which seem uglier to me than the indiscretion itself. It would be better to offend your adversary afresh than to commit an offence against yourself by making him such a reparation as that. You were moved to anger when you defied him: now that you are cooler and more sensible, you are going to appease him and fawn on him! That way, you retreat further than you ever advanced. I reckon that nothing which a gentleman says can seem worse than the shame of his unsaying it under duress from authority: stubbornness in a gentleman is more pardonable than pusillanimity. For me passions are as easy to avoid as hard to moderate: ‘Abscinduntur facilius animo quam temperantur.’ [They are more easily cut out from the mind than tempered.] If a man cannot attain to that noble Stoic impassibility, let him hide in the lap of this peasant insensitivity of mine. What Stoics did from virtue I teach myself to do from temperament. Storms lodge in the middle 177

– DRAWN FROM LIFE –

yourself before you took to the floor, before the matter could be seen. However there is this as well: not merely in this case but in all other of life’s duties, the way of those who aim at honour is different indeed from that followed by those whose objective is the ordinate and ­reasonable.

I find that some dash thoughtlessly and furiously into the lists only to slow down during the charge. Plutarch says that those who suffer from excessive diffidence readily and easily agree to anything but also readily break their word and go back on what they have said; so, similarly, anyone who enters lightly upon a quarrel is liable to be equally light in getting out of it. The same difficulty which stops me from broaching anything would spur me on once I was heated and excited. What a bad way to do it: once you are in, you must go on or burst! ‘Undertake relaxedly,’ said Bias, ‘but pursue hotly.’

But what is even less tolerable, for want of wisdom we decline into want of bravery.

Today most settlements of our disputes are shameful and lying: we merely seek to save appearances, while betraying and disowning our true thoughts. We plaster over facts; we know how we said it and what we meant by it; the bystanders know it; so do our friends to whom we wished to prove our superiority. We disavow our thoughts at the expense of our frankness and our reputation for courage, seeking bolt-holes in falsehoods so as to reach a conciliation. We give the lie to

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