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If a man, says Epictetus, resists truths that are all too evident, in opposing him it is not easy to find an argument by which one may cause him to change his opinion. The reason for this is neither the man's ability nor the teacher's weakness; nay, when a man who has been trapped in an argument hardens to stone, how shall one any longer deal with him by argument?

Now there are two kinds of petrifaction: one is the petrifaction of the intellect, the other of the sense of shame, when a man stands in array, prepared neither to assent to manifest truths nor to leave the fighting line. Most of us dread the deadening of the body and would resort to all means so as to avoid falling into such a state, but about the deadening of the soul we care not at all. Indeed, by Zeus, even in the case of the soul itself, if a man be in such a state that he cannot follow an argument step by step, or even understand one, we regard him too as being in a bad way; but if a man's sense of shame and self-respect be deadened, this we go so far as to call strength of character!

Do your senses tell you that you are awake? "No," he answers, "any more than they do when in dreams I have the impression that I am awake." Is there, then, no difference between these two impressions? "None." Can I argue with this man any longer? And what cautery or lancet shall I apply to him, to make him realize that he is deadened? He does realize it, but pretends that he does not; he is even worse than a corpse. One man does not notice the contradiction—he is in a bad way; another man notices it, indeed, but is not moved and does not improve—he is in a still worse state. His self-respect and sense of shame have been lopped off, and his reasoning faculty has been—I will not say cut away, but brutalized. Am I to call this strength of character? Far from it, unless I am so to describe the strength that lewd fellows have, which enables them to say and do in public anything that comes into their heads.

If a man, said Epictetus, opposes evident truths, it is not easy to find arguments by which we shall make him change his opinion. But this does not arise either from the man's strength or the teacher's weakness; for when the man, though he has been confuted, is hardened like a stone, how shall we then be able to deal with him by argument?

Now there are two kinds of hardening, one of the understanding, the other of the sense of shame, when a man is resolved not to assent to what is manifest nor to desist from contradictions. Most of us are afraid of mortification of the body, and would contrive all means to avoid such a thing, but we care not about the soul's mortification. And indeed with regard to the soul, if a man be in such a state as not to apprehend anything, or understand at all, we think that he is in a bad condition: but if the sense of shame and modesty are deadened, this we call even power (or strength).

Do you comprehend that you are awake? I do not, the man replies, for I do not even comprehend when in my sleep I imagine that I am awake. Does this appearance then not differ from the other? Not at all, he replies. Shall I still argue with this man? And what fire or what iron shall I apply to him to make him feel that he is deadened? He does perceive, but he pretends that he does not. He is even worse than a dead man. He does not see the contradiction: he is in a bad condition. Another does see it, but he is not moved, and makes no improvement: he is even in a worse condition. His modesty is extirpated, and his sense of shame; and the rational faculty has not been cut off from him, but it is brutalised. Shall I name this strength of mind? Certainly not, unless we also name it such in catamites, through which they do and say in public whatever comes into their head.

If a man, says Epictetus, objects to what is manifestly clear, it is not easy to find an argument against him, whereby one shall change his mind. And this is not because of his power, nor because of the weakness of him that is instructing him; but, when a man, worsted in argument, becomes hardened like a stone, how can one reason with him any more?

Now there are two ways in which a man may be thus hardened: one when his reasoning faculty is petrified, and the other when his moral sense is petrified, and he sets himself deliberately not to assent to manifest arguments, and not to abandon what conflicts with them. Now most of us fear the deadening of the body and would. take all possible means to avoid such a calamity, yet we take no heed of the deadening of the mind and the spirit. When the mind itself is in such a state that a man can follow nothing and understand nothing, we do indeed think that he is in a bad condition; yet, if a man's sense of shame and self-respect is deadened, we even go so far as to call him 'a strong man'.

Do you comprehend that you are awake?

'No,' he says, 'no more than I comprehend it, when I seem to be awake in my dreams.'

Is there no difference then between the one sort of impression and the other?

'None.'

Can I argue with him any longer? What fire or sword, I say, am I to bring to bear on him, to prove that his mind is deadened? He has sensation and pretends that he has not; he is worse than the dead. One man does not see the battle; he is ill off. This other sees it but stirs not, nor advances; his state is still more wretched. His sense of shame and self-respect is cut out of him, and his reasoning faculty, though not cut away, is brutalized. Am I to call this 'strength'? Heaven forbid, unless I call it 'strength' in those who sin against nature, that makes them do and say in public whatever occurs to their fancy.