the ordinary course of
nature. In truth, as all men fancy that they are altogether desirable by
nature, and that too, not on any other account, but for their own sakes,
it follows inevitably that each part of them should be desired for its own
sake, because the whole body is sought for its own sake. What more need I
say? Is there nothing in the motion and condition of the body which nature
herself decides ought to be noticed? for instance, how a person walks or
sits, what the expression of his countenance is, what his features are; is
there nothing in all these things which we think worthy or unworthy of a
free man, as the case may be? Do we not think many men deserving of
hatred, who appear by some motion or condition to have despised the laws
and moderation of nature? And since these things are derived from the
body, what is the reason why beauty also may not fairly be said to be a
thing to be desired for its own sake?

For if we consider distortion or disfigurement of the body a thing to be
avoided for its own sake, why should we not also, and perhaps still more,
cultivate dignity of form for its own sake? And if we avoid what is
unseemly, both in the condition and motion of the body, why may we not on
the other hand pursue beauty? And we also desire health, strength, and
freedom from pain, not merely because of their utility, but also for their
own sakes. For since nature wishes to be made complete in all her parts,
she desires this condition of the body, which is most according to nature,
for its own sake: but nature is put into complete confusion if the body is
either sick, or in pain, or destitute of strength.

XVIII. Let us consider the parts of the mind, the appearance of which is
more noble; for in proportion as they are more sublime, they give a more
clear indication of their nature. So vehement a love, then, of knowledge
and science is innate in us, that no one can doubt that the nature of man
is drawn to them without being attracted by any external gain. Do we not
see how boys cannot be deterred even by stripes from the consideration and
investigation of such and such things? how, though they may be beaten,
they still pursue their inquiries, and rejoice in having acquired some
knowledge? how they delight in telling others what they have learnt? how
they are attracted by processions, and games, and spectacles of that kind,
and will endure even hunger and thirst for such an object? Can I say no
more? Do we no