Accordingly, in his first establishment of his system, your master, Zeno, departed from nature; and as he had placed the chief good on that superiority of disposition which we call virtue, and had affirmed that there was nothing whatever good which was not honourable, and that virtue could have no real existence if in other things there were things of which one was better or worse than another; having laid down these premises, he naturally maintained the conclusions. You say truly; for I cannot deny it. But the conclusions which follow from his premises are so false that the premises from which they are deduced cannot be true. For the dialecticians, you know, teach us that if the conclusions which follow from any premises are false, the premises from which they follow cannot be true. And so that conclusion is not only true, but so evident that even the dialecticians do not think it necessary that any reasons should be given for it—“If that is the case, this is; but this is not; therefore that is not.” And so, by denying your consequence, your premise is contradicted. What follows, then?—“All who are not wise are equally miserable; all wise men are perfectly happy: all actions done rightly are equal to one another; all offences are equal.” But, though all these propositions at first appear to be admirably laid down, after a little consideration they are not so much approved of. For every man's own senses, and the nature of things, and truth itself, cried out, after a fashion, that they could never be induced to believe that there was no difference between those things which Zeno asserted to be equal.
XX. Afterwards that little Phœnician of yours (for you know that the people of Citium, your clients, came from Phœnicia), a shrewd man, as he was not succeeding in his case, since nature herself contradicted him, began to withdraw his words; and first of all he granted in favour of those things which we consider good, that they might be considered fit, and useful, and adapted to nature; and he began to confess that it was more advantageous for a wise—that is to say for a perfectly happy—man, to have those things which he does not venture indeed to call goods, but yet allows to be well adapted to nature. And he denies that Plato, if he were not a wise man, would be in the same circumstances as the tyrant Dionysius; for that to die was better for the one,
