Introduction to the Philosophy of Saint Augustine
E. No one can truly say that it is his exclusively, since it is as much one and common to all as it is true.
A. Again, who denies that the soul should be turned away from corruption and toward incorruption; that is, that no corruption, but incorruption should be loved? Or who, when he acknowledges that this is true, does not also understand it to be immutable and see that it stands there for all minds in common that are able to contemplate it?
E. Most true.
A. And does anyone doubt that that life which can be shaken by no adversity in its true and honest opinions is better than that which is easily ruined and broken by transient misfortune?
E. Who would doubt that?
29. A. I will ask no more questions of this sort now; for it is enough that you see as well as I and concede it to be most certain that these rules, and as it were lights of virtue, are true and immutable and singly or all together are present for the common contemplation of those who, each with his own mind and reason, are able to perceive them, But I do ask whether you think that these rules pertain to wisdom. For I believe that he who has attained wisdom will seem wise to you.
FE. He certainly will.
A. Well, could he who lives justly so live if he did not see what lower things to subordinate to what higher, and what equal things to join to each other, and how to distribute to each what is properly his own?
E. He could not.
A. Will you then deny that he who sees this sees wisely? E. I do not deny it.
A. And does not he who lives prudently choose incorruption and see that it is to be preferred to corruption? E. Clearly so.
A. When, therefore, he chooses that which no one doubts should be chosen as the object toward which he should turn his soul, can it be denied that he chooses wisely?
E. I should certainly not deny it.
A. Therefore, when he turns his soul to that which he chooses wisely, he turns his soul wisely. E. Surely.
A. And he who is not driven away by any fears or penalties