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Neither is transpiration, as in plants, a thing to be valued, nor respiration, as in domesticated animals and wild beasts, nor the receiving of impressions by the appearances of things, nor being moved by desires as puppets by strings, nor assembling in herds, nor being nourished by food; for this is just like the act of separating and parting with the useless part of our food. What then is worth being valued? To be received with clapping of hands? No. Neither must we value the clapping of tongues; for the praise which comes from the many is a clapping of tongues. Suppose then that thou hast given up this worthless thing called fame, what remains that is worth valuing? This, in my opinion: to move thyself and to restrain thyself in conformity to thy proper constitution, to which end both all employments and arts lead. For every art aims at this, that the thing which has been made should be adapted to the work for which it has been made; and both the vine-planter who looks after the vine, and the horse-breaker, and he who trains the dog, seek this end. But the education and the teaching of youth aim at something. In this then is the value of the education and the teaching. And if this is well, thou wilt not seek anything else. Wilt thou not cease to value many other things too? Then thou wilt be neither free, nor sufficient for thy own happiness, nor without passion. For of necessity thou must be envious, jealous, and suspicious of those who can take away those things, and plot against those who have that which is valued by thee. Of necessity a man must be altogether in a state of perturbation who wants any of these things; and besides, he must often find fault with the gods. But to reverence and honor thy own mind will make thee content with thyself, and in harmony with society, and in agreement with the gods, that is, praising all that they give and have ordered.

Neither is it an inner respiration, such as that of plants, that we should prize, nor the breathing which we have in common with cattle and wild animals, nor the impressions we receive through our senses, nor that we are pulled by our impulses like marionettes, nor our gregarious instincts, nor our need of nutriment; for that is on a par with the rejection of the waste products of our food.

What then is to be prized? The clapping of hands? No. Then not the clapping of tongues either. For the acclamations of the multitude are but a clapping of tongues. So overboard goes that poor thing Fame also. What is left to be prized? This methinks: to limit our action or inaction to the needs of our own constitution, an end that all occupations and arts set before themselves. For the aim of every art is that the thing constituted should be adapted to the work for which it has been constituted. It is so with the vine-dresser who looks after the vines, the colt-trainer, and the keeper of the kennels. And this is the end which the care of children and the methods of teaching have in view. There then is the thing to be prized!

This once fairly made thine own, thou wilt not seek to gain for thyself any of the other things as well. Wilt thou not cease prizing many other things also? Then thou wilt neither be free nor sufficient unto thyself nor unmoved by passion. For thou must needs be full of envy and jealousy, be suspicious of those that can rob thee of such things, and scheme against those who possess what thou prizest. In fine, a man who needs any of those things cannot but be in complete turmoil, and in many cases find fault even with the Gods. But by reverencing and prizing thine own mind, thou shalt make thyself pleasing in thine own sight, in accord with mankind, and in harmony with the Gods, that is, grateful to them for all that they dispense and have ordained.