ethical standpoint to which my own theories lead; and everything I
shall say here will to some extent rest upon a compromise; in so far,
that is, as I take the common standpoint of every day, and embrace
the error which is at the bottom of it. My remarks, therefore, will
possess only a qualified value, for the very word _eudaemonology_ is a
euphemism. Further, I make no claims to completeness; partly because
the subject is inexhaustible, and partly because I should otherwise
have to say over again what has been already said by others.

The only book composed, as far as I remember, with a like purpose to
that which animates this collection of aphorisms, is Cardan's _De
utilitate ex adversis capienda_, which is well worth reading, and may
be used to supplement the present work. Aristotle, it is true, has a
few words on eudaemonology in the fifth chapter of the first book
of his _Rhetoric_; but what he says does not come to very much.
As compilation is not my business, I have made no use of these
predecessors; more especially because in the process of compiling,
individuality of view is lost, and individuality of view is the kernel
of works of this kind. In general, indeed, the wise in all ages have
always said the same thing, and the fools, who at all times form the
immense majority, have in their way too acted alike, and done just the
opposite; and so it will continue. For, as Voltaire says, _we shall
leave this world as foolish and as wicked as we found it on our
arrival_.

THE WISDOM OF LIFE.

CHAPTER I.

DIVISION OF THE SUBJECT.

Aristotle[1] divides the blessings of life into three classes--those
which come to us from without, those of the soul, and those of the
body. Keeping nothing of this division but the number, I observe that
the fundamental differences in human lot may be reduced to three
distinct classes:

[Footnote 1: _Eth. Nichom_., I. 8.]

(1) What a man is: that is to say, personality, in the widest sense
of the word; under which are included health, strength, beauty,
temperament, moral character, intelligence, and education.

(2) What a man has: that is, property and possessions of every kind.

(3) How a man stands in the estimation of others: by which is to be
understood, as everybody knows, what a man is in the eyes of his
fellowmen, or, more strictly, the light in which they regard him. This
is shown by their opinion of him; and their opinion is in its turn
manifested by the h