But these men who wish to enjoy pleasure in such a way that no grief shall ever overtake them in consequence, and who retain their judgment so as never to be overcome by pleasure as to do what they feel ought not to be done; these men, I say, obtain the greatest pleasure by passing pleasure by. They often even endure pain, in order to avoid encountering greater pain hereafter by their shunning it at present. From which consideration it is perceived that intemperance is not to be avoided for its own sake; and that temperance is to be sought for, not because it avoids pleasures, but because it attains to greater ones. XV. The same principle will be found to hold good with respect to courage. For the discharge of labours and the endurance of pain are neither of them intrinsically tempting; nor is patience, nor diligence, nor watchfulness, nor industry which is so much extolled, nor even courage itself: but we cultivate these habits in order that we may live without care and fear, and may be able, as far as is in our power, to release our minds and bodies from annoyance. For as the whole condition of tranquil life is thrown into confusion by the fear of death, and as it is a miserable thing to yield to pain and to bear it with a humble and imbecile mind; and as on account of that weakness of mind many men have ruined their parents, many men their friends, some their country, and very many indeed have utterly undone themselves; so a vigorous and lofty mind is free from all care and pain, since it despises death, which only places those who encounter it in the same condition as that in which they were before they were born; and it is so prepared for pain that it recollects that the very greatest are terminated by death, and that slight pains have many intervals of rest, and that we can master moderate ones, so as to bear them if they are tolerable, and if not, we can depart with equanimity out of life, just as out of a theatre, when it no longer pleases us. By all which considerations it is understood that cowardice and idleness are not blamed, and that courage and patience are not praised, for their own sakes; but that the one line of conduct is rejected as the parent of pain, and the other desired as the author of pleasure. XVI. Justice remains to be mentioned, that I may not omit any virtue whatever; but nearly the same things may be said respecting that. For, as I have already shown that wisdom, temperance, and fortitude are connected with pleasure in such a way that they cannot possibly be separated or divided from it, so also we must consider that it is the case with justice. Which not only never injures any one; but on the contrary always nourishes something which tranquillizes the mind, partly by its own power and nature, and partly by the hopes that nothing will be wanting of those things which a nature not depraved may fairly derive.