Justice remains to be mentioned, that I may not omit any virtue whatever; but nearly the same things may be said respecting that. For, as I have already shown that wisdom, temperance, and fortitude are connected with pleasure in such a way that they cannot possibly be separated or divided from it, so also we must consider that it is the case with justice. Which not only never injures any one; but on the contrary always nourishes something which tranquillizes the mind, partly by its own power and nature, and partly by the hopes that nothing will be wanting of those things which a nature not depraved may fairly derive.
Since rashness and lust and idleness always torture the mind, always make it anxious, and are of a turbulent character, so too, wherever injustice settles in any man's mind, it is turbulent from the mere fact of its existence and presence there; and if it forms any plan, although it executes it ever so secretly, still it never believes that what has been done will be concealed for ever. For generally, when wicked men do anything, first of all suspicion overtakes their actions; then the common conversation and report of men; then the prosecutor and the judge; and many even, as was the case when you were consul, have given information against themselves. But if any men appear to themselves to be sufficiently fenced round and protected from the consciousness of men, still they dread the knowledge of the Gods, and think that those very anxieties by which their minds are eaten up night and day, are inflicted upon them by the immortal Gods for the sake of punishment. And how is it possible that wicked actions can ever have as much influence towards alleviatingthe annoyances of life, as they must have towards increasing them from the consciousness of our actions, and also from the punishments inflicted by the laws and the hatred of the citizens? And yet, in some people, there is no moderation in their passion for money and for honour and for command, or in their lusts and greediness and other desires, which acquisitions, however wickedly made, do not at all diminish, but rather inflame, so that it seems we ought rather to restrain such men than to think that we can teach them better. Therefore sound wisdom invites sensible men to justice, equity, and good faith. And unjust actions are not advantageous even to that man who has no abilities or resources; inasmuch as he cannot easily do what he endeavours to do, nor obtain his objects if he does succeed in his endeavours. And the gifts of fortune and of genius are better suited to liberality; and those who practise this virtue gain themselves goodwill, and affection, which is the most powerful of all things to enable a man to live with tranquillity; especially when he has absolutely no motive at all for doing wrong.
For those desires which proceed from nature are easily satisfied without any injustice; but those which are vain ought not to be complied with. For they desire nothing which is really desirable; and there is more disadvantage in the mere fact of injustice than there is advantage in what is acquired by the injustice. Therefore a person would not be right who should pronounce even justice intrinsically desirable for its own sake; but because it brings the greatest amount of what is agreeable. For to be loved and to be dear to others is agreeable because it makes life safer, and pleasure more abundant. Therefore we think dishonesty should be avoided, not only on account of those disadvantages which befal the wicked, but even much more because it never permits the man in whose mind it abides to breathe freely, and never lets him rest.
But if the praise of those identical virtues in which the discourse of all other philosophers so especially exults, cannot find any end unless it be directed towards pleasure, and if pleasure be the only thing which calls and allures us to itself by its own nature; then it cannot be doubtful that that is the highest and greatest of all goods, and that to live happily is nothing else except to live with pleasure.