Now, what disorders can be worse to the body than these two distempers of
the mind (for I overlook others), weakness and desire? But how, indeed,
can it be maintained that the mind cannot prescribe for itself, when she
it is who has invented the medicines for the body, when, with regard to
bodily cures, constitution and nature have a great share, nor do all, who
suffer themselves to be cured, find that effect instantly; but those minds
which are disposed to be cured, and submit to the precepts of the wise,
may undoubtedly recover a healthy state? Philosophy is certainly the
medicine of the soul, whose assistance we do not seek from abroad, as in
bodily disorders, but we ourselves are bound to exert our utmost energy
and power in order to effect our cure. But as to philosophy in general, I
have, I think, in my "Hortensius," sufficiently spoken of the credit and
attention which it deserves: since that, indeed, I have been continually
either disputing or writing on its most material branches: and I have laid
down in these books all the discussions which took place between myself
and my particular friends at my Tusculan Villa: but as I have spoken in
the two former of pain and death, this book shall be devoted to the
account of the third day of our disputations.

We came down into the Academy when the day was already declining towards
afternoon, and I asked one of those who were present to propose a subject
for us to discourse on; and then the business was carried on in this
manner.

IV. _A._ My opinion is, that a wise man is subject to grief.

_M._ What, and to the other perturbations of mind, as fears, lusts, anger?
For these are pretty much like what the Greeks call {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER ALPHA WITH OXIA~}{~GREEK SMALL LETTER THETA~}{~GREEK SMALL LETTER ETA~}. I might call
them diseases, and that would be a literal translation, but it is not
agreeable to our way of speaking. For envy, delight, and pleasure, are all
called by the Greeks diseases, being affections of the mind not in
subordination to reason: but we, I think, are right, in calling the same
motions of a disturbed soul perturbations, and in very seldom using the
term diseases; though, perhaps, it appears otherwise to you.

_A._ I am of your opinion.

_M._ And do you think a wise man subject to these?

_A._ Entirely, I think.

_M._ Then that boasted wisdom is but of small account, if it differs so
little from madness?

_A._ What?