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The Divine Institutes

Lactantius

Book 3 · Chapter 7

About this work

A large Latin presentation of Christian teaching that criticizes pagan religion and philosophy while treating justice, God, creation, Christ, worship, ethics, and the final destiny of humanity.

Author: Lactantius
Date: c. AD 303–311
Origin: North Africa and Nicomedia
Genre: Apology

Chap. VII.—Of Moral Philosophy, and the Chief Good.

Let us now pass to the other part of

‹ Book 3 · Chapter 6 Book 3 · Chapter 8 ›

philosophy

,

which

they

themselves

call

moral

,

in

which

is

contained

the

method

of

the

whole

of

philosophy

,

since

in

natural

philosophy

there

is

only

delight

,

in

this

there

is

utility

also

.

And

since

it

is

more

dangerous

to

commit

a

fault

in

arranging

the

condition

of

life

and

in

forming

the

character

,

greater

diligence

must

be

used

,

that

we

may

know

how

we

ought

to

live

.

For

in

the

former

subject

some

indulgence

may

be

granted

:

for

whether

they

say

anything

,

they

bestow

no

advantage

;

or

if

they

foolishly

rave

,

they

do

no

injury

.

But

in

this

subject

there

is

no

room

for

difference

of

opinion

,

none

for

error

.

All

must

entertain

the

same

sentiments

,

and

philosophy

itself

must

give

instructions

as

it

were

with

one

mouth

;

because

if

any

error

shall

be

committed

,

life

is

altogether

overthrown

.

In

that

former

part

,

as

there

is

less

danger

,

so

there

is

more

difficulty

;

because

the

obscurity

of

the

subject

compels

us

to

entertain

different

and

various

opinions

.

But

in

this

,

as

there

is

more

danger

,

so

there

is

less

difficulty

;

because

the

very

use

of

the

subjects

and

daily

experiments

are

able

to

teach

what

is

truer

and

better

.

Let

us

see

,

therefore

,

whether

they

agree

,

or

what

assistance

they

give

us

for

the

better

guidance

of

life

.

It

is

not

necessary

to

enlarge

on

every

point

;

let

us

select

one

,

and

especially

that

which

is

the

chief

and

principal

thing

,

in

which

the

whole

of

wisdom

centres

and

depends

.

Epicurus

deems

that

the

chief

good

consists

in

pleasure

of

mind

,

Aristippus

in

pleasure

of

the

body

.

Callipho

and

Dinomachus

united

virtue

with

pleasure

,

Diodorus

with

the

privation

of

pain

,

Hieronymus

placed

the

chief

good

in

the

absence

of

pain

;

the

Peripatetics

,

again

,

in

the

goods

of

the

mind

,

the

body

,

and

fortune

.

The

chief

good

of

Herillus

is

knowledge

;

that

of

Zeno

,

to

live

agreeably

to

nature

;

that

of

certain

Stoics

,

to

follow

virtue

.

Aristotle

placed

the

chief

good

in

integrity

and

virtue

.

These

are

the

sentiments

of

nearly

all

.

In

such

a

difference

of

opinions

,

whom

do

we

follow

?

whom

do

we

believe

?

All

are

of

equal

authority

.

If

we

are

able

to

select

that

which

is

better

,

it

follows

that

philosophy

is

not

necessary

for

us

;

because

we

are

already

wise

,

inasmuch

as

we

judge

respecting

the

opinions

of

the

wise

.

But

since

we

come

for

the

sake

of

learning

wisdom

,

how

can

we

judge

,

who

have

not

yet

begun

to

be

wise

?

especially

when

the

Academic

is

close

at

hand

,

to

draw

us

back

by

the

cloak

,

and

forbid

us

to

believe

any

one

,

without

bringing

forward

that

which

we

may

follow

.

Notes

1
Natural philosophy.
2
The hinge of wisdom altogether turns.