Page:The academic questions, treatise de finibus, and Tusculan disputations.djvu/154

 concord. For temperance is that which warns us to follow reason in desiring or avoiding anything. Nor is it sufficient to decide what ought to be done, and what ought not; but we must adhere to what has been decided. But many men, because they are enfeebled and subdued the moment pleasure comes in sight, and so are unable to keep and adhere to the determination they have formed, give themselves up to be bound hand and foot by their lusts, and do not foresee what will happen to them; and in that way, on account of some pleasure which is trivial and unnecessary, and which might be procured in some other manner, and which they could dispense with without annoyance, incur terrible diseases, and injuries, and disgrace, and are often even involved in the penalties of the legal tribunals of their country.

But these men who wish to enjoy pleasure in such a way that no grief shall ever overtake them in consequence, and who retain their judgment so as never to be overcome by pleasure as to do what they feel ought not to be done; these men, I say, obtain the greatest pleasure by passing pleasure by. They often even endure pain, in order to avoid encountering greater pain hereafter by their shunning it at present. From which consideration it is perceived that intemperance is not to be avoided for its own sake; and that temperance is to be sought for, not because it avoids pleasures, but because it attains to greater ones.

XV. The same principle will be found to hold good with respect to courage. For the discharge of labours and the endurance of pain are neither of them intrinsically tempting; nor is patience, nor diligence, nor watchfulness, nor industry which is so much extolled, nor even courage itself: but we cultivate these habits in order that we may live without care and fear, and may be able, as far as is in our power, to release our minds and bodies from annoyance. For as the whole condition of tranquil life is thrown into confusion by the fear of death, and as it is a miserable thing to yield to pain and to bear it with a humble and imbecile mind; and as on account of that weakness of mind many men have ruined their parents, many men their friends, some their country, and very many indeed have utterly undone themselves; so a vigorous and lofty mind is free from all care and pain, since it despises death, which only places those who encounter it in