Of progress or improvement He who is making progress, having learned from philosophers that desire means the desire of good things, and aversion means aversion from bad things; having learned too that happiness and tranquillity are not attainable by man otherwise than by not failing to obtain what he desires, and not falling into that which he would avoid; such a man takes from himself desire altogether and defers it, but he employs his aversion only on things which are dependent on his will. For if he attempts to avoid anything independent of his will, he knows that sometimes he will fall in with something which he wishes to avoid, and he will be unhappy. Now if virtue promises good fortune and tranquillity and happiness, certainly also the progress toward virtue is progress toward each of these things. For it is always true that to whatever point the perfecting of anything leads us, progress is an approach toward this point.

How then do we admit that virtue is such as I have said, and yet seek progress in other things and make a display of it? What is the product of virtue? Tranquillity. Who then makes improvement? It is he who has read many books of Chrysippus? But does virtue consist in having understood Chrysippus?

If this is so, progress is clearly nothing else than knowing a great deal of Chrysippus. But now we admit that virtue produces one thing. and we declare that approaching near to it is another thing, namely, progress or improvement. "Such a person," says one, "is already able to read Chrysippus by himself." Indeed, sir, you are making great progress. What kind of progress? But why do you mock the man? Why do you draw him away from the perception of his own misfortunes? Will you not show him the effect of virtue that he may learn where to look for improvement? Seek it there, wretch, where your work lies. And where is your work? In desire and in aversion, that you may not be disappointed in your desire, and that you may not fall into that which you would avoid; in your pursuit and avoiding, that you commit no error; in assent and suspension of assent, that you be not deceived. The first things, and the most necessary, are those which I have named. But if with trembling and lamentation you seek not to fall into that which you avoid, tell me how you are improving.

Do you then show me your improvement in these things? If I were talking to an athlete, I should say, "Show me your shoulders"; and then he might say, "Here are my halteres." You and your halteres look to that. I should reply, "I wish to see the effect of the halteres." So, when you say:

"Take the treatise on the active powers, and see how I have studied it."