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 when it would be an amusement to learn his doctrines. Wherefore, a man is not to be blamed for reproving those who differ from one another; but evil speaking, contumely, ill-temper, contention, and pertinacious violence in disputing, generally appear to me quite unworthy of philosophy.

I quite agree with you, said Torquatus; for one cannot dispute at all without finding fault with your antagonist; but on the other hand you cannot dispute properly if you do so with ill-temper or with pertinacity. But, if you have no objection, I have an answer to make to these assertions of yours. Do you suppose, said I, that I should have said what I have said if I did not desire to hear what you had to say too? Would you like then, says he, that I should go through the whole theory of Epicurus, or that we should limit our present inquiry to pleasure by itself; which is what the whole of the present dispute relates to? We will do, said I, whichever you please. That then, said he, shall be my present course. I will explain one matter only, being the most important one. At another time I will discuss the question of natural philosophy; and I will prove to you the theory of the divergence of the atoms, and of the magnitude of the sun, and that Democritus committed many errors which were found fault with and corrected by Epicurus. At present, I will confine myself to pleasure; not that I am saying anything new, but still I will adduce arguments which I feel sure that even you yourself will approve of. Undoubtedly, said I, I will not be obstinate; and I will willingly agree with you if you will only prove your assertions to my satisfaction. I will prove them, said he, provided only that you are as impartial as you profess yourself: but I would rather employ a connected discourse than keep on asking or being asked questions. As you please, said I.

On this he began to speak;—

IX. First of all then, said he, I will proceed in the manner which is sanctioned by the founder of this school: I will lay down what that is which is the subject of our inquiry, and what its character is: not that I imagine that you do not know, but in order that my discourse may proceed in a systematic and orderly manner. We are inquiring, then, what is the end,—what is the extreme point of good, which, in the opinion of all philosophers, ought to be such that everything