An age old question. Everyone usually answers Wisdom is better, that’s the answer people expect – “the correct answer”. However most people do a lot of things without wisdom to get rich, and you know what is said about action speaking louder than words.
Rather than ask the question, I would rather examine my ways and provide the answer. Whenever I engage in corrupt practices to gain wealth, I have placed wealth ahead of wisdom.
The public also seems to gravitate away from wisdom as stated by Socrates. In the following excerpt, he described the force public opinion in corrupting the pure. He was of the opinion that only the divine nature can withstand public opinion:
“And may we not say, Adeimantus, that the most gifted minds, when they are ill-educated, become pre-eminently bad? Do not great crimes and the spirit of pure evil spring out of a fulness of nature ruined by education rather than from any inferiority, whereas weak” “natures are scarcely capable of any very great good or very great evil?
There I think that you are right.
And our philosopher follows the same analogy—he is like a plant which, having proper nurture, must necessarily grow and mature into all virtue, but, if sown and planted in an alien soil, becomes the most noxious of all weeds, unless he be preserved by some divine power. Do you really think, as people so often say, that our youth are corrupted by Sophists, or that private teachers of the art corrupt them in any degree worth speaking of? Are not the public who say these things the greatest of all Sophists? And do they not educate to perfection young and old, men and women alike, and fashion them after their own hearts?
When is this accomplished? he said.
When they meet together, and the world sits down at an assembly, or in a court of law, or a theatre, or a camp, or in any other popular resort, and there is a great uproar, and they praise some things which are being said or done, and blame other things, equally exaggerating both, shouting and clapping their hands, and the echo of the rocks and the place in which they are assembled redoubles the sound of the praise or blame—at such a time will not a young man’s heart, as they say, leap within him? Will any private training enable him to stand firm against the overwhelming flood of popular opinion? or will he be carried away by the stream? Will he not have the notions of good and evil which the public in gen“eral have—he will do as they do, and as they are, such will he be?
Yes, Socrates; necessity will compel him.
And yet, I said, there is a still greater necessity, which has not been mentioned.
What is that?
The gentle force of attainder or confiscation or death, which, as you are aware, these new Sophists and educators, who are the public, apply when their words are powerless.
Indeed they do; and in right good earnest.
Now what opinion of any other Sophist, or of any private person, can” “be expected to overcome in such an unequal contest?
None, he replied.
No, indeed, I said, even to make the attempt is a great piece of folly; there neither is, nor has been, nor is ever likely to be, any different type of character which has had no other training in virtue but that which is supplied by public opinion—I speak, my friend, of human virtue only; what is more than human, as the proverb says, is not included: for I would not have you ignorant that, in the present evil state of governments, whatever is saved and comes to good is saved by the power of God, as we may truly say.
I quite assent, he replied.”
If you have the time to read further, you may also enjoy this rant, sorry excerpt from Seneca’s 87th Letter:
“That which can fall to the lot of any man, no matter how base or despised he may be, is not a good. But wealth falls to the lot of the pander and the trainer of gladiators; therefore wealth is not a good.” “Another wrong premiss,” they say, “for we notice that goods fall to the lot of the very lowest sort of men, not only in the scholar’s art, but also in the art of healing or in the art of navigating.” These arts, however, make no profession of greatness of soul; they do not rise to any heights nor do they frown upon what fortune may bring. It is virtue that uplifts man and places him Superior to what mortals hold dear; virtue neither craves overmuch nor fears to excess that which is called good or that which is called bad. Chelidon, one of Cleopatra’s eunuchs, possessed great wealth; and recently Natalis –a man whose tongue was as shameless as it was dirty, a man whose mouth used to perform the vilest offices –was the heir of many, and also made many his heirs. What then? Was it his money that made him unclean, or did he himself besmirch his money? Money tumbles into the hands of certain men as a shilling tumbles down a sewer. Virtue stands above all such things. It is appraised in coin of its own minting; and it deems none of these random windfalls to be good. But medicine and navigation do not forbid themselves and their followers to marvel at such things. One who is not a good man can nevertheless be a physician, or a pilot or a scholar, –yes just as well as he can be a cook! He to whose lot it falls to possess something which is not of a random sort, cannot be called a random sort of man: a person is of the same sort as that which he possesses. A strong-box is worth just what it holds; or rather, it is a mere accessory of that which it holds. Who ever sets any price upon a full purse except the price established by the count of the money deposited therein? This also applies to the owners of great estates: they are only accessories and incidentals to their possessions. Why, then, is the wise man great? Because he has a great soul. Accordingly, it is true that that which falls to the lot even of the most despicable person is not a good. Thus, I should never regard inactivity as a good; for even the tree-frog and the flea possess this quality. Nor should I regard rest and freedom from trouble as a good; for what is more at leisure than a worm? Do you ask what it is that produces the wise man? That which produces a god. You must grant that the wise man has in an element of godliness, heavenliness, grandeur. The good does not come to every one, nor does it allow any random person to possess it. Behold:
‘What fruits each country bears, or will not bear;
Here corn, and there the vine, grow richlier.
And elsewhere still the tender tree and grass
Unbidden clothe themselves in green. Seest thou
How Tmolus ships its saffron perfumes forth,
And ivory comes from Ind; soft Sheba sends
Its incense, and the unclad Chalybes
These products are apportioned to separate countries in order that human beings may be constrained to traffic among themselves, each seeking something from his neighbour in his turn. So the Supreme Good has also its own abode. It does not grow where ivory grows, or iron. Do you ask where the Supreme Good dwells? In the soul. And unless the soul be pure and holy, there is no room in it for God.
Letters from a Stoic
(Letter LXXXVII -Some Arguments in Favour of the Simple Life)
In conclusion it’s the things we do, rather than our words that truly reflects on which we value most between wealth and wisdom.
Dr Ande Elisha
The Amateur Philosopher
“… And the things which conduce in any way to the commodity of life, and of which fortune gives an abundant supply, he used without arrogance and without excusing himself; so that when he had them, he enjoyed them without affectation, and when he had them not, he did not want them…” Marcus Aurelius