1. The position and token of the vulgar: he looks never to himself for benefit or hurt, but always to outward things. The position and character of the philosopher: he looks for benefit or hurt only to himself. 2. The tokens of one that is making advance: he blames none, he praises none, he accuses none, he complains of none; he speaks never of himself, as being somewhat, or as knowing aught. When he is thwarted or hindered in aught, he accuseth himself. If one should praise him, he laughs at him in his sleeve; if one should blame him, he makes no defense. He goes about like the sick and feeble, fearing to move the parts that are settling together before they have taken hold. He hath taken out of himself all pursuit, and hath turned all avoidance to things in our power which are contrary to nature. Toward all things he will keep his inclination slack. If he is thought foolish or unlearned, he regardeth it not. In a word, he watches himself as he would a treacherous enemy. CHAPTER XX. THAT THE LOGICAL ART IS NECESSARY. 1. Since Reason is that by which all other things are organized and perfected,[1] it is meet that itself should not remain unorganized. But by what shall it be organized? For it is clear that this must be either by itself or by some other thing. But this must be Reason; or something else which is greater than Reason, which is impossible. 2. “Yea,” one may say, “but it is more pressing to cure our vices, and the like.” You desire, then, to hear something of these things? Hear then; but if you shall say to me, _I know not if you are reasoning truly or falsely?_ or if I utter something ambiguous, and you shall bid me distinguish, shall I lose patience with you and tell you, _It is more pressing to cure our vices than chop logic_? 3. For this reason I think the logical are set at the beginning of our study, even as before the measuring of corn we set the examination of the measure. For unless we shall first establish what is a modius[2] and what is a balance, how shall we be able to measure or weigh anything? 4. In this case, then, if you have not understood and accurately investigated the criterion of all other things, and that through which they are understood, shall we be able to investigate and understand anything else? and how could we? _Yea, but a modius is a wooden thing, and barren._ But it measures corn. _And logic is also barren._ As regards this, indeed, we shall see. But even if one should grant this, it sufficeth that logic is that which distinguishes and investigates other things, and, as one may say, measures and weighs them. Who saith these things? is it Chrysippus alone and Zeno and Cleanthes? but doth not Antisthenes[3] say it? And who wrote that the investigation of terms is the beginning of education?—was it not Socrates? and of whom doth Xenophon write that he began with the investigation of terms, what each of them signified? CHAPTER XXI. GRAMMARIAN OR SAGE.