But in the third part, which relates to life and manners, with respect to establishing the end of our actions, he utters not one single generous or noble sentiment. He lays down above all others the principle, that nature has but two things as objects of adoption and aversion, namely, pleasure and pain: and he refers all our pursuits, and all our desires to avoid anything, to one of these two heads. And although this is the doctrine of Aristippus, and is maintained in a better manner and with more freedom by the Cyrenaics, still I think it a principle of such a kind that nothing can appear more unworthy of a man. For, in my opinion, nature has produced and formed us for greater and higher purposes. It is possible, indeed, that I may be mistaken; but my opinion is decided that that Torquatus, who first acquired that name, did not tear the chain from off his enemy for the purpose of procuring any corporeal pleasure to himself; and that he did not, in his third consulship, fight with the Latins at the foot of Mount Vesuvius for the sake of any personal pleasure. And when he caused his son to be executed, he appears to have even deprived himself of many pleasures, by thus preferring the claims of his dignity and command to nature herself and the dictates of fatherly affection. What need I say more? Take Titus Torquatus, him I mean who was consul with Cnæus Octavius; when he behaved with such severity towards that son whom he had allowed Decimus Silanus to adopt as his own, as to command him, when the ambassadors of the Macedonians accused him of having taken bribes in his province while he was prætor, to plead his cause before his tribunal: and, when he had heard the cause on both sides, to pronounce that he had not in his command behaved after the fashion of his forefathers, and to forbid him ever to appear in his sight again; does he seem to you to have given a thought to his own pleasure?