Oh what a splendid, and manifest, and simple, and plain way of living well! For as certainly nothing could be better for man than to be free from all pain and annoyance, and to enjoy the greatest pleasures of both mind and body, do you not see how nothing is omitted which can aid life, so as to enable men more easily to arrive at that chief good which is their object! Epicurus cries out—the very man whom you pronounce to be too devoted to pleasure—that man cannot live agreeably, unless he lives honourably, justly, and wisely; and that, if he lives wisely, honourably, and justly, it is impossible that he should not live agreeably. For a city in sedition cannot be happy, nor can a house in which the masters are quarrelling. So that a mind which disagrees and quarrels with itself, cannot taste any portion of clear and unrestrained pleasure. And a man who is always giving in to pursuits and plans which are inconsistent with and contrary to one another, can never know any quiet or tranquillity.
But if the pleasure of life is hindered by the graver diseases of the body, how much more must it be so by those of the mind? But the diseases of the mind are boundless and vain desires of riches, or glory, or domination, or even of lustful pleasures. Besides these there are melancholy, annoyance, sorrow, which eat up and destroy with anxiety the minds of those men who do not understand that the mind ought not to grieve about anything which is unconnected with some present or future pain of body. Nor is there any fool who does not suffer under some one of these diseases. Therefore there is no fool who is not miserable. Besides these things there is death, which is always hanging over us as his rock is over Tantalus; and superstition, a feeling which prevents any one who is imbued with it from ever enjoying tranquillity. Besides, such men as they do not recollect their past good fortune, do not enjoy what is present, but do nothing but expect what is to come; and as that cannot be certain, they wear themselves out with grief and apprehension, and are tormented most especially when they find out, after it is toolate, that they have devoted themselves to the pursuit of money, or authority, or power, or glory, to no purpose. For they have acquired no pleasures, by the hope of enjoying which it was that they were inflamed to undertake so many great labours. There are others, of little and narrow minds, either always despairing of everything, or else malcontent, envious, ill-tempered, churlish, calumnious, and morose; others devoted to amatory pleasures, others petulant, others audacious, wanton, intemperate, or idle, never continuing in the same opinion; on which account there is never any interruption to the annoyances to which their life is exposed.
Therefore, there is no fool who is happy, and no wise man who is not. And we put this much more forcibly and truly than the Stoics: for they assert that there is no good whatever, but some imaginary shadow which they call τὸ καλὸν, a name showy rather than substantial; and they insist upon it, that virtue relying on this principle of honour stands in need of no pleasure, and is content with its own resources as adequate to secure a happy life.