And hitherto, indeed, reason has advanced with us in such a way as to be wholly derived from the original recommendation of nature. But now we must pursue another kind of argument, namely, that we are moved in these matters of our own exceeding goodwill, not only because we love ourselves, but because there is both in the body and in the mind a peculiar power belonging to each part of nature. And, (to begin with the body,) do you not see that if there is anything in their limbs deformed, or weak, or deficient, men conceal it? and take pains, and labour earnestly, if they can possibly contrive it, to prevent that defect of the body from being visible, or else to render it as little visible as possible? and that they submit to great pain for the sake of curing any such defect? in order that, even though the actual use of the limb, after the application of the remedy, be likely to be not greater, but even less, still the appearance of the limb may be restored to the ordinary course of nature. In truth, as all men fancy that they are altogether desirable by nature, and that too, not on any other account, but for their own sakes, it follows inevitably that each part of them should be desired for its own sake, because the whole body is sought for its own sake. What more need I say? Is there nothing in the motion and condition of the body which nature herself decides ought to be noticed? for instance, how a person walks or sits, what the expression of his countenance is, whathis features are; is there nothing in all these things which we think worthy or unworthy of a free man, as the case may be? Do we not think many men deserving of hatred, who appear by some motion or condition to have despised the laws and moderation of nature? And since these things are derived from the body, what is the reason why beauty also may not fairly be said to be a thing to be desired for its own sake?
For if we consider distortion or disfigurement of the body a thing to be avoided for its own sake, why should we not also, and perhaps still more, cultivate dignity of form for its own sake? And if we avoid what is unseemly, both in the condition and motion of the body, why may we not on the other hand pursue beauty? And we also desire health, strength, and freedom from pain, not merely because of their utility, but also for their own sakes. For since nature wishes to be made complete in all her parts, she desires this condition of the body, which is most according to nature, for its own sake: but nature is put into complete confusion if the body is either sick, or in pain, or destitute of strength.