f a kind which
are wholly out of our own power, just as if they were speaking of one of
the brute beasts; others, on the contrary, as if man had no body at all,
so entirely exclude everything from their consideration except the mind,
(and this, too, while the mind itself, in their philosophy, is not some
unintelligible kind of vacuum, but something which exists in some
particular species of body,) that even that is not content with virtue
alone, but requires freedom from pain. So that both these classes do the
same thing, as if they neglected the left side of a man, and took care
only of the right; or as if they (as Herillus did) attended only to the
knowledge of the mind itself, and passed over all action. For it is but a
crippled system which all those men set up who pass over many things, and
select some one in particular to adhere to. But that is a perfect and full
system which those adopt who, while inquiring about the chief good of man,
pass over in their inquiry no part either of his mind or body, so as to
leave it unprotected. But your school, O Cato, because virtue holds, as we
all admit, the highest and most excellent place in man, and because we
think those who are wise men, perfect and admirable men, seeks entirely to
dazzle the eyes of our minds with the splendour of virtue. For in every
living creature there is some one principal and most excellent thing, as,
for instance, in horses and dogs; but those must be free from pain and in
good health. Therefore, you do not seem to me to pay sufficient attention
to what the general path and progress of nature is. For it does not pursue
the same course in man that it does in corn, (which, when it has advanced
it from the blade to the ear, it leaves and considers the stubble as
nothing,) and leave him as soon as it has conducted him to a state of
reason. For it is always taking something additional, without ever
abandoning what it has previously given. Therefore, it has added reason to
the senses; and when it has perfected his reason, it still does not
abandon the senses.

As if the culture of the vine, the object of which is to cause the vine,
with all its parts, to be in the best possible condition, (however that is
what we understand it to be, for one may, as you often do yourselves,
suppose anything for the purpose of illustration,) if, then, that culture
of the vine be in the vine itself, it would, I presume, desire everything
else which concerns the cultivation