n but that he thought such exploits worthy of a man, then I do
not account him brave. And, indeed, if modesty, and decency, and chastity,
and, in one word, temperance, is only upheld by the fear of punishment or
infamy, and not out of regard to their own sanctity, then what lengths
will adultery and debauchery and lust shrink from proceeding to, if there
is a hope either of escaping detection, or of obtaining impunity or
licence?

What shall I say more? What is your idea, O Torquatus, of this?--that you,
a man of your name, of your abilities, of your high reputation, should not
dare to allege in a public assembly what you do, what you think, what you
contend for, the standard to which you refer everything, the object for
the sake of which you wish to accomplish what you attempt, and what you
think best in life. For what can you claim to deserve, when you have
entered upon your magistracy, and come forward to the assembly, (for then
you will have to announce what principles you intend to observe in
administering the law, and perhaps, too, if you think fit, you will, as is
the ancient custom, say something about your ancestors and
yourself,)--what, I say, can you claim as your just desert, if you say that
in that magistracy you will do everything for the sake of pleasure? and
that you have never done anything all your life except with a view to
pleasure? Do you think, say you, that I am so mad as to speak in that way
before ignorant people? Well, say it then in the court of justice, or if
you are afraid of the surrounding audience, say it in the senate: you will
never do so. Why not, except that such language is disgraceful? Do you
then think Triarius and me fit people for you to speak before in a
disgraceful manner?

XXIII. However, be it so. The name of pleasure certainly has no dignity in
it, and perhaps we do not exactly understand what is meant by it; for you
are constantly saying that we do not understand what you mean by the word
pleasure: no doubt it is a very difficult and obscure matter. When you
speak of atoms, and spaces between worlds, things which do not exist, and
which cannot possibly exist, then we understand you; and cannot we
understand what pleasure is, a thing which is known to every sparrow? What
will you say if I compel you to confess that I not only do know what
pleasure is (for it is a pleasant emotion affecting the senses), but also
what you mean by the word? For at one time you mean by the word