EPISTLE LXXXV.
alter the earlier habit of a mind that was formerly free from anger. 16. Besides, if the wise man, instead of despising all causes that come from without, ever fears anything, when the time arrives for him to go bravely to meet the spear, or the flames, on behalf of his country, his laws, and his liberty, he will go forth reluctantly and with flagging spirit. Such inconsistency of mind, however, does not suit the character of a wise man.
17. Then, again, we should see to it that two principles which ought to be tested separately should not be confused. For the conclusion is reached independently that that alone is good which is honourable, and again independently the conclusion that virtue is sufficient for the happy life. If that alone is good which is honourable, everyone agrees that virtue is sufficient for the purpose of living happily; but, on the contrary, if virtue alone makes men happy, it will not be conceded that that alone is good which is honourable. 18. Xenocrates[1] and Speusippus[1] hold that a man can become happy even by virtue alone, not, however, that that which is honourable is the only good. Epicurus also decides[2] that one who possesses virtue is happy, but that virtue of itself is not sufficient for the happy life, because the pleasure that results from virtue, and not virtue itself, makes one happy. This is a futile distinction. For the same philosopher declares that virtue never exists without pleasure; and therefore, if virtue is always connected with pleasure and always inseparable therefrom, virtue is of itself sufficient. For virtue keeps pleasure in its company, and does not exist without it, even when alone. 19. But it is absurd to say that a man will be happy by virtue alone, and yet not absolutely happy. I
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