sure, as Aristippus says, or feeling no pain, as Hieronymus insists, but by doing something, and giving our mind to thought. And all these same things may be said against that chief good which Carneades calls such; which he, however, brought forward, not so much for the purpose of proving his position, as of contradicting the Stoics, with whom he was at variance: and this good of his is such, that, when added to virtue, it appears likely to have some authority, and to be able to perfect a happy life in a most complete manner, and it is this that the whole of this present discussion is about; for they who add to virtue pleasure, which is the thing which above all others virtue thinks of small importance, or freedom from pain, which, even if it be a freedom from evil, is nevertheless not the chief good, make use of an addition which is not very easily recommended to men in general, and yet I do not understand why they do it in such a niggardly and restricted manner: for, as if they had to bring something to add to virtue, first of all they add things of the least possible value; afterwards they add things one by one, instead of uniting everything which nature had approved of as the highest goods, to pleasure. And as all these things appeared to Aristo and to Pyrrho absolutely of no consequence at all, so that they said that there was literally no difference whatever between being in a most perfect state of health, and in a most terrible condition of disease, people rightly enough have long ago given up arguing against them; for, while they insisted upon it that everything was comprised in virtue alone, to such a degree as to deprive it of all power of making any selection of external circumstances, and while they gave it nothing from which it could originate, or on which it could rely, they in reality destroyed virtue itself, which they were professing to embrace. But Herillus, who sought to refer everything to knowledge, saw, indeed, that there was one good, but what he saw was not the greatest possible good, nor such an one that life could be regulated by it; therefore, he also has been discarded a long time ago, for, indeed, there has been no one who has argued against him since Chrysippus.
XIV. Your school, then, is now the only one remaining to be combated; for the contest with the Academicians is an uncertain one, for they affirm nothing, and, as if they despaired of arriving at any certain knowledge, wish to follow
