Liber II, Pars II — Qualiter circa loquelam, circa visum, et auditum instruendi sunt iuvenes. Cap. X.

Liber II, Pars II — Qualiter circa loquelam, circa visum, et auditum instruendi sunt iuvenes. Cap. X.

Regarding speech, the philosopher teaches that young people should be restrained in their speech, sight, and hearing. For it is not fitting for children to speak in any manner they please, nor is it appropriate for them to see or hear anything they want; rather, there should be a certain way they are to conduct themselves. Indeed, young people seem to sin in three ways regarding speech. First, they easily speak lasciviously. Second, they often speak falsehoods. Third, they frequently engage in foolish and thoughtless talk. For they speak lightly about lascivious things, because, as was said earlier in the first book, young people are often driven by their passions and inclined toward lust. Thus, they should be guided to speak and hear only what is good and beneficial. Therefore, since caution must always be exercised where danger is imminent, young people must be restrained from lewd speech and from vile conversations; they should be reprimanded and corrected if they happen to speak such things. The reason why they should be prohibited from vile conversations is, according to the Philosopher, that from such speech they easily incline to wicked deeds; for such speech creates in us a memory of illicit pleasures, which, once established, increases desire for those things. Therefore, young people must be restrained and corrected so that they do not speak lewdly. Secondly, they should be restrained and corrected so that they do not speak lewdly. For young people are easily prone to lying; since habit becomes like a second nature, and the youthful age inclines them to speak falsehoods and lies, as we have said above. Ethics. It is inherently wrong and to be avoided; through proper admonitions and corrections, they should be led to abandon falsehood and adhere to the truth, which, according to the Philosopher, is in the same book. Ethics. It is inherently good and commendable. Third, they should be restrained so that they don't speak without forethought. For young people are inexperienced and have learned little; therefore, since they know little, they easily express themselves about few things, that is, they speak quickly and weakly, which is why they need to be guided, so they don't respond immediately to questions. Although no one becomes perfect suddenly, and young people cannot immediately be wise and prudent; yet if they practice, so that they respond thoughtfully, and so that they consider what they say in their conversations, over time they will be arranged to speak irreproachably. Next, we need to see how the teachers and instructors of the youth should teach them how to conduct themselves in conversation. It remains to see how they should be instructed, so that they know how to behave regarding sight. In the matter of sight, however, there should be a double caution for the youth. First, regarding visible things. Second, regarding the way of seeing. As for visible things, it's not appropriate for them to pursue what is shameful; likewise, it is indecent for them to see shameful things. The reasoning for this is assigned by the Philosopher. He says. Where he says that we love all things first and foremost. For this reason, it is necessary for young people to avoid anything shameful and anything that has a corrupting influence, because what is seen first is perceived with greater admiration, which is why we pay more attention to those things, and consequently, we remember them more vividly. Young people, therefore, since everything seems new to them, are drawn with greater eagerness to what they see. Thus, if they happen to see shameful things, they remember them more, and consequently, they are inclined to desire those things. Therefore, the Philosopher prohibits that young people not only be forbidden from seeing shameful things in reality, but also in pictures and images, so that if women were depicted or sculpted naked, they should not be shown to the young. For that age is easily provoked to lust and to follow passions, so it should not be further provoked by the sight of shameful things. Secondly, there should be caution with young people, so that they are instructed to keep their eyes from wandering. For that age is inclined (because it sees everything as new) to want to see everything, and it wanders in sight around everything: which is very indecent in kings and princes if they have wandering eyes. For from this they are judged to be light-hearted, childish, and timid, because they seem to marvel at everything. Therefore, those who ought to lead and govern should also be taught from childhood about the way of seeing, so that they may conduct themselves maturely regarding the elevation of their eyes and the manner of seeing; for it is easier for a man, once grown, to observe what he has been accustomed to since childhood. Having shown how young people should be instructed regarding speech and sight, it remains to show how they should be instructed regarding hearing. Regarding whom (as far as the present is concerned), there is also a double caution to be observed. First, regarding what is heard. Second, concerning what they hear. In matters of what is heard, there should be caution regarding young people, if they are to be prohibited from hearing anything shameful. For according to the philosopher in Book VII of the Politics. Where he speaks on this matter, young people should be prohibited from hearing anything shameful, because to hear is almost to do. Therefore, according to the philosopher, young people should be restrained from hearing shameful things, because from this they easily incline toward wrongdoing; second, there should be caution regarding the young people concerning whom they listen to, because just as it is fitting to hear honorable and beautiful things, it is unseemly to hear shameful things; likewise, it is proper for them to listen to good and honorable men, and they should be restrained from listening to slanderers and dishonorable people.