Teles of Megara On Seeming and Being in Greek
On Seeming and Being is a philosophical dialogue by the Cynic teacher Teles of Megara, composed in the 3rd century BCE. The work survives only in two brief fragments preserved within a longer excerpt from Teles’s On Self-Sufficiency, quoted by the 5th-century CE anthologist Stobaeus. As a dialogue, it functioned as a protreptic discourse, employing conversational form to exhort its audience toward the Cynic ideal of a life grounded in virtue. Its title encapsulates the core ethical investigation: the critical distinction between outward appearance or reputation—seeming—and genuine inner reality or character—being.
The extant fragments present a series of rhetorical questions contrasting superficial perception with true substance, arguing that actual competence and goodness, not the mere appearance of them, are the foundations of a well-lived life. Modern scholarship interprets the dialogue as a work of practical ethics aimed at a general audience, characteristic of the Hellenistic diatribe tradition. It critiques conventional social values such as wealth, status, and public esteem as hollow semblances, advocating instead for an authentic existence of virtue and self-sufficiency lived in accordance with nature. While its original structure and full content are lost, the fragments offer valuable insight into popular moral philosophy of the period. Teles himself is regarded as a significant figure in the transmission of Cynic thought, serving as a conceptual bridge between the earlier Cynic tradition and the development of later Stoic ethics.
| 3 (1t) | ΕΚ ΤΗΣ ΘΕΟΔΩΡΟΥ ΤΩΝ ΤΕΛΗΤΟΣ ΕΠΙΤΟΜΗΣ ΠΕΡΙ ΤΟΥ ΔΟΚΕΙΝ ΚΑΙ ΤΟΥ ΕΙΝΑΙ Κρεῖττόν φασι τὸ δοκεῖν δίκαιον εἶναι τοῦ εἶναι· μὴ καὶ τὸ δοκεῖν ἀγαθὸν εἶναι τοῦ εἶναι κρεῖττόν ἐστιν; |
| 4 | — Ἀμέλει. Πότερον οὖν διὰ τὸ δοκεῖν ἀγαθοὶ ὑποκριταὶ εἶναι 〈εὖ〉 ὑποκρίνονται ἢ διὰ τὸ εἶναι; 〈Διὰ τὸ εἶναι. 〉 Κιθαρίζουσι δὲ 〈εὖ〉 πότερον διὰ τὸ δοκεῖν ἀγαθοὶ κιθαρισταὶ 〈εἶναι〉 ἢ διὰ τὸ εἶναι; Διὰ τὸ εἶναι. Τὰ δ’ ἄλλα πάντα ἁπλῶς διὰ τὸ δοκεῖν ἀγαθοὶ 〈εἶναι〉 εὖ πράττουσιν ἢ διὰ τὸ εἶναι; Διὰ τὸ εἶναι. Δι’ ὃ δ’ εὖ βιοῦσι κρεῖττον ἢ δι’ ὃ μή· ὥστε κρεῖττον φαίνοιτ’ ἂν τὸ ἀγαθὸν εἶναι τοῦ δοκεῖν, ὁ γὰρ δίκαιος ἀγαθός, οὐχ ὁ δοκῶν δίκαιος εἶναι. καὶ τί ποτε ἐπὶ τῶν ἄλλων ἀγαθῶν, ὅσα δοκοῦσιν ἄνθρωποι; μᾶλλον ἂν βούλοιο εἶναι ἐν αὐτοῖς 〈ἢ δοκεῖν εἶναι〉 καὶ ἔχειν αὐτὰ μᾶλλον ἢ δοκεῖν ἔχειν; εὐθέως, ὁρᾶν 〈μᾶλλον〉 ἂν βούλοιο ἢ δοκεῖν ὁρᾶν; ὑγιαίνειν μᾶλλον ἢ δοκεῖν; ἰσχύειν μᾶλλον ἢ δοκεῖν; εὔπορος εἶναι, φίλους ἔχειν μᾶλλον ἢ δοκεῖν; ἐπὶ τῶν ψυχικῶν πάλιν, φρονεῖν μᾶλλον ἢ δοκεῖν; ἄλυπος εἶναι μᾶλλον ἢ δοκεῖν; θαρσαλέος εἶναι, ἄφοβος εἶναι, ἀνδρεῖος εἶναι μᾶλλον ἢ δοκεῖν; ἐπὶ τῆς δικαιοσύνης δὲ οὐκέτι δίκαιος εἶναι μᾶλλον ἢ δοκεῖν; Ἀλλὰ καὶ ἀνδρεῖος ἂν μᾶλλον βουλοίμην δοκεῖν ἢ εἶναι. Ἢ οὐχ ὁ ἀνδρεῖος καὶ ἄφοβος καὶ ἄλυπος, οὐχ ὁ δοκῶν; διὰ τί δὲ βούλει ἀνδρεῖος δοκεῖν εἶναι; Τιμήσουσί με. Καὶ γὰρ πρωτοστάτην σε καταστήσουσι καὶ μονομαχεῖν κελεύσουσι καὶ ἵνα λάχῃς μηχανήσονται καὶ λαχόντι σοι ἐπιχαρήσονται καθάπερ τῷ Αἴαντι· εἶτα τί οἴει πείσεσθαι δειλὸς μὲν ὤν, κινδυνεύων δέ; καὶ ἐὰν αἰχμάλωτος γένῃ δοκῶν ἀνδρεῖος εἶναι πέδας ἕξεις μεγάλας καὶ χειροπέδας, καὶ οὐθείς σοι μὴ πιστεύσει, ἀλλὰ καὶ κατακεκλεισμένος ἔσῃ, κἂν βασανίζωσί σε πολλὰς λήψῃ, καὶ λέγων τὴν ἀλήθειαν οὐ μὴ πιστευθήσῃ, ἀλλὰ δόξεις μωκᾶσθαι διὰ τὸ δοκεῖν καρτερικὸς εἶναι, καὶ κελεύσουσί σε δέρειν καὶ ἐπιτείνειν καὶ παροπτᾶν. ὅρα πόσα λήψῃ δοκῶν ἀνδρεῖος εἶναι καὶ καρτερικός· σὺ δὲ ἐκεῖνο μὲν προφέρῃ, ταῦτα δὲ ἀποκρύπτεις, ὥσπερ οἱ ῥήτορες. |