Some people consider the first desire to be a desire of pleasure, and the first thing which men seek to ward off to be pain: others think that the first thing wished for is freedom from pain, and the first thing shunned, pain; and from these men others proceed, who call the first goods natural ones; among which they reckon the safety and integrity of all one's parts, good health, the senses unimpaired, freedom from pain, strength, beauty, and other things of the same sort, the images of which are the first things in the mind, like the sparks and seeds of the virtues. And of these three, as there is some one thing by which nature is originally moved to feel desire, or to repel something, and as it is impossible that there should be anything except these three things, it follows unavoidably that every duty, whether of avoiding or of pursuing anything, is referred to some one of these things; so that that prudence, which we have called the art of life, is always conversant about some one of these three things from which it derives the beginning of the whole life: and from that which it has pronounced to be the original cause by which nature is excited, the principle of what is right and honourable arises; which can agree with some one of these three divisions; so that it is honourable to do everything for the sake of pleasure, even if you do not obtain it; or else for thesake of avoiding pain, though you may not be able to compass that; or else of getting some one of those things which are according to nature. And thus it comes about that there is as much difference between the chief good and the chief evil as there is in their natural principles. Others again, starting from the same beginning, refer everything either to pleasure or to freedom from pain, or else to the attainment of those primary goods which are according to nature.
Now then that we have detailed six opinions about the chief good, these are the chief advocates of the three last-mentioned opinions,—Aristippus, the advocate of pleasure; Hieronymus, of freedom from pain; and Carneades, of the enjoyment of those things which we have called the principal things in accordance with nature (though he, indeed, was not the author of this theory, but only its advocate, for the sake of maintaining a debate). Now, the three former were such as might possibly be true, though only one of them was defended, and that was vehemently maintained. For no one says, that to do everything for the sake of pleasure, or that, even though we obtain nothing, still the very design of acting so is of itself desirable, and honourable, and the only good; no one ever even placed the avoidance of pain (not even if it could be avoided) among things intrinsically desirable; but to do everything with a view to obtain the things which are according to nature, even though we do not succeed in obtaining them, the Stoics do affirm to be honourable, and the only thing to be desired for its own sake, and the only good.