follow and pursue it? And who of us does not assume that Justice is
beautiful and becoming? When then does the contradiction arise? It
arises in the adaptation of the præcognitions to the particular cases.
When one man says, "He has done well; he is a brave man," and another
says, "Not so; but he has acted foolishly," then the disputes arise
among men. This is the dispute among the Jews and the Syrians and the
Egyptians and the Romans; not whether holiness should be preferred to
all things and in all cases should be pursued, but whether it is holy to
eat pig's flesh or not holy. You will find this dispute also between
Agamemnon and Achilles; for call them forth. What do you say, Agamemnon?
ought not that to be done which is proper and right? "Certainly." Well,
what do you say, Achilles? do you not admit that what is good ought to
be done? "I do most certainly." Adapt your præcognitions then to the
present matter. Here the dispute begins. Agamemnon says, "I ought not to
give up Chryseis to her father." Achilles says, "You ought." It is
certain that one of the two makes a wrong adaptation of the præcognition
of "ought" or "duty." Further, Agamemnon says, "Then if I ought to
restore Chryseis, it is fit that I take his prize from some of you."
Achilles replies, "Would you then take her whom I love?" "Yes, her whom
you love." "Must I then be the only man who goes without a prize? and
must I be the only man who has no prize?" Thus the dispute begins.

What then is education? Education is the learning how to adapt the
natural præcognitions to the particular things conformably to nature;
and then to distinguish that of things some are in our power, but others
are not. In our power are will and all acts which depend on the will;
things not in our power are the body, the parts of the body,
possessions, parents, brothers, children, country, and, generally, all
with whom we live in society. In what then should we place the good? To
what kind of things ([Greek: ousia]) shall we adapt it? To the things