sought for the
sake of pleasure, and that folly is to be avoided on account of its
annoyances? And on the same principle we shall say that even temperance is
not to be sought for its own sake, but because it brings peace to the
mind, and soothes and tranquillizes them by what I may call a kind of
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, man