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| Chapter XXII. On reflection and passion, and on observing propriety of speech, both in ordinary conversation and in holding discussions.
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Chapter XXII.
On reflection and passion, and on observing propriety of
speech, both in ordinary conversation and in holding discussions.
98. There are two
kinds of mental motions149
| 149 Cic. de
Off. I. 36, § 132. | —those of
reflection and of passion. The one has to do with reflection, the
other with passion. There is no confusion one with the other, for
they are markedly different and unlike. Reflection has to search
and as it were to grind out the truth. Passion prompts and
stimulates us to do something. Thus by its very nature reflection
diffuses tranquillity and calm; and passion sends forth the impulse to
act. Let us then be ready to allow reflection on good things to
enter into our mind, and to make passion submit to reason (if indeed we
wish to direct our minds to guard what is seemly), lest desire for
anything should shut out reason. Rather let reason test and see
what befits virtue.
99. And since we have said that we must aim
at the observance of what is seemly,150
so as to know
what is the due measure in our words and deeds, and as order in speech
rather than in action comes first; speech is divided into two
kinds: first, as it is used in friendly conversation, and then in
the treatment and discussion of matters of faith and justice. In
either case we must take care that there is no irritation. Our
language should be mild and quiet, and full of kindness and courtesy
and free from insult. Let there be no obstinate disputes in our
familiar conversations, for they are wont
only to bring up useless subjects, rather than
to supply anything useful. Let there be discussion without wrath,
urbanity without bitterness, warning without sharpness, advice without
giving offence. And as in every action of our life we ought to
take heed to this, in order that no overpowering impulse of our mind
may ever shut out reason (let us always keep a place for counsel), so,
too, ought we to observe that rule in our language, so that neither
wrath nor hatred may be aroused, and that we may not show any signs of
our greed or sloth.
100. Let our language be of this sort, more
especially when we are speaking of the holy Scriptures. For of
what ought we to speak more often than of the best subject of
conversation, of its exhortation to watchfulness, its care for good
instruction? Let us have a reason for beginning, and let our end
be within due limits.151
| 151 Cic. de
Off. I. 37, § 135. | For a speech
that is wearisome only stirs up anger. But surely it is most
unseemly that when every kind of conversation generally gives
additional pleasure, this should give cause of offence!
101. The treatment also of such subjects as the
teaching of faith, instruction on self-restraint, discussion on
justice, exhortation to activity, must not be taken up by us and fully
gone into all at one time, but must be carried on in course, so far as
we can do it, and as the subject-matter of the passage allows.
Our discourse must not be too lengthy, nor too soon cut short, for fear
the former should leave behind it a feeling of aversion, and the latter
produce carelessness and neglect. The address should be plain and
simple, clear and evident, full of dignity and weight; it should not be
studied or too refined, nor yet, on the other hand, be unpleasing and
rough in style. E.C.F. INDEX & SEARCH
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