whatever between these
things. And now I say the same, he replies; and that there is no
difference whatever as respects virtues and vices. Well, I should like to
know who did not know that?

XXVI. However, let us hear a little more. Those things, says he, which you
have mentioned, to be well, to be rich, to be free from pain, I do not
call goods; but I will call them in Greek {~GREEK SMALL LETTER PI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER ETA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER EPSILON WITH OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER ALPHA~} (which you may
translate by the Latin _producta_, though I prefer _praeposita_ or
_praecipua_, for they are more easily comprehended and more applicable
terms). And again, the contraries, want, sickness, and pain, I do not call
evils, though I have no objection to styling them (if you wish) things to
be rejected. And, therefore, I do not say that I seek for them first, but
that I choose them; not that I wish for them, but that I accept them. And
so, too, I do not say that I flee from the contraries; but that I, as it
were, keep aloof from them. What says Aristotle and the rest of the
disciples of Plato? Why, that they call everything good which is according
to nature; and that whatever is contrary to nature they call evil.

Do you not see, then, that your master Zeno agrees with Aristo in words,
but differs from him as to facts; but that he agrees with Aristotle and
those other philosophers as to facts, but differs from them only in words?
Why, then, when we are agreed as to facts, do we not prefer speaking in
the ordinary manner? Let him teach me either that I shall be more prepared
to despise money, if I reckon it only among things preferred, than if I
count it among goods; and that I shall have more fortitude to endure pain
if I call it bitter, and difficult to bear, and contrary to nature, than
if I pronounce it an evil. Marcus Piso, my intimate, also was a very witty
man, and used to ridicule the Stoics for their language on this topic: for
what was he used to say? "You deny that riches are a good, but call them
something to be preferred. What good do you do by that? do you diminish
avarice? But if we mind words, then, in the first place, your expression,
to be preferred, is longer than good." "That has nothing to do with the
matter." "I dare say it has not, but still it is a more difficult
expre