produce what you have read, produce what you have meditated on; and you
will then see that all these things are from God.

If I have set my admiration on the poor body, I have given myself up to
be a slave; if on my poor possessions, I also make myself a slave. For I
immediately make it plain with what I may be caught; as if the snake
draws in his head, I tell you to strike that part of him which he
guards; and do you be assured that whatever part you choose to guard,
that part your master will attack. Remembering this, whom will you still
flatter or fear?

But I should like to sit where the Senators sit. Do you see that you are
putting yourself in straits, you are squeezing yourself? How then shall
I see well in any other way in the amphitheatre? Man, do not be a
spectator at all, and you will not be squeezed. Why do you give yourself
trouble? Or wait a little, and when the spectacle is over, seat yourself
in the place reserved for the Senators and sun yourself. For remember
this general truth, that it is we who squeeze ourselves, who put
ourselves in straits; that is, our opinions squeeze us and put us in
straits. For what is it to be reviled? Stand by a stone and revile it,
and what will you gain? If then a man listens like a stone, what profit
is there to the reviler? But if the reviler has as a stepping-stone (or
ladder) the weakness of him who is reviled, then he accomplishes
something. Strip him. What do you mean by him? Lay hold of his garment,
strip it off. I have insulted you. Much good may it do you.

This was the practice of Socrates; this was the reason why he always had
one face. But we choose to practise and study anything rather than the
means by which we shall be unimpeded and free. You say: "Philosophers
talk paradoxes." But are there no paradoxes in the other arts? And what