to follow that course of life
which enjoys the circumstances in which it is placed. And since that
desire of the mind to have all the things which I have mentioned in the
most perfect manner in which nature could provide them, existed from the
beginning, we must admit, when we have obtained what we desired, that
nature consists in that as its extreme point, and that that is the chief
good: which certainly must in every case be sought for spontaneously for
its own sake, since it has already been proved, that even all its separate
parts are to be desired for their own sake. But if, in enumerating the
advantages of the body, any one should think that we have passed over
pleasure, that question may be postponed till another opportunity; for it
makes no difference with regard to the present subject of our discussion,
whether pleasure consists in those things which we have called the chief
things in accordance with nature, or whether it does not. For if, as I
indeed think, pleasure is not the crowning good of nature, it has been
properly passed over: but if that crowning good does exist in pleasure, as
some assert, then the fact does not at all hinder this idea of ours of the
chief good from being the right one. For, if to those things which are the
principal goods of nature, pleasure is added, then there will have been
added just one advantage of the body; but no change will have been made in
the original definition of the chief good which was laid down at first.

XVII. And hitherto, indeed, reason has advanced with us in such a way as
to be wholly derived from the original recommendation of nature. But now
we must pursue another kind of argument, namely, that we are moved in
these matters of our own exceeding goodwill, not only because we love
ourselves, but because there is both in the body and in the mind a
peculiar power belonging to each part of nature. And, (to begin with the
body,) do you not see that if there is anything in their limbs deformed,
or weak, or deficient, men conceal it? and take pains, and labour
earnestly, if they can possibly contrive it, to prevent that defect of the
body from being visible, or else to render it as little visible as
possible? and that they submit to great pain for the sake of curing any
such defect? in order that, even though the actual use of the limb, after
the application of the remedy, be likely to be not greater, but even less,
still the appearance of the limb may be restored to