Vol. XXXVIII / 1 - Studia Moralia

ST. AUGUSTINE’S CRITIQUE OF THE ADIAPHORA 177
himself at odds with those who would localize the ultimate good
or evil of humanity in the present life, and ground our happiness
in the body, the soul, pleasure, virtue, or the primary gifts of
human nature. 26
While Augustine does not yet name his opponents explicitly,
we can easily infer that the Stoics are the focus of his critique.
“All these philosophers have wished,” he contends, “to be happy
here on earth and to achieve bliss by their own efforts.” 27 From
a practical standpoint, however, the folly of these efforts is readily
apparent. The very vicissitudes of the present life militate
against such a naive optimism in the capacity of human striving.
Indeed, the mere possession of wisdom provides no defense
against misfortune and disaster.
For who is competent, however torrential the flow of his eloquence,
to unfold all the miseries of this life? For is there any
pain, the opposite of pleasure, any disturbance, the contrary of
repose, that cannot befall a wise man’s body? Then what about
the primary goods, so called, of the mind itself? Then again,
what of virtue itself? Although it claims the top-most place
among human goods, what is its activity in this world but unceasing
warfare with vices, and those not external vices but internal...
vices? 28
Augustine’s detailed catalogue of the varieties of human
misery provides the supporting data for his contention that the
basis of genuine happiness cannot be found in the present life.
But the recognition of this fact by no means commits him to a
pessimism regarding the prospects for achieving happiness.
From a Christian standpoint, such a telos is indeed attainable,
but only in the life to come. This supernatural end is wholly consistent
with the spiritual dimension of human existence, and the
immortality of the human soul.
26
De Civitate Dei xix,4, 11-18: CC xlviii, 664.
27
De Civitate Dei xix,4: 11-18.
28
De Civitate Dei xix,4, 22-23; 27-29; 39-40; 61; 65: CC xlviii, 664-65.