10.
For the refuter himself proposed a counter-syllogism, based upon the proposition that we regard death as “indifferent,”—one of the things which the Greeks call ἀδιάφορα. “Nothing,” he says, “that is indifferent can be glorious; death is glorious; therefore death is not indifferent.” You comprehend the tricky fallacy which is contained in this syllogism: mere death is, in fact, not glorious; but a brave death is glorious.
And when you say: “Nothing that is indifferent is glorious,” I grant you this much, and declare that nothing is glorious except as it deals with indifferent things.
I classify as “indifferent,”—that is, neither good nor evil—sickness, pain, poverty, exile, death.
Book: Moral Letters Vol II
Subtitle: Seneca's timeless letters of advice and wisdom.
Author: Seneca
Chapter: On the natural fear of death
Location: Chapter 82, Section 10
Content:
10.
For the refuter himself proposed a counter-syllogism, based upon the proposition that we regard death as “indifferent,”—one of the things which the Greeks call ἀδιάφορα. “Nothing,” he says, “that is indifferent can be glorious; death is glorious; therefore death is not indifferent.” You comprehend the tricky fallacy which is contained in this syllogism: mere death is, in fact, not glorious; but a brave death is glorious.
And when you say: “Nothing that is indifferent is glorious,” I grant you this much, and declare that nothing is glorious except as it deals with indifferent things.
I classify as “indifferent,”—that is, neither good nor evil—sickness, pain, poverty, exile, death.