I. On this, when both of them fixed their eyes on me, and showed that they were ready to listen to me:—In the first place, said I, I intreat you not to fancy that I, like a professed philosopher, am going to explain to you the doctrines of some particular school; a course which I have never much approved of when adopted by philosophers themselves. For when did Socrates, who may fairly be called the parent of philosophy, ever do anything of the sort? That custom was patronized by those who at that time were called Sophists, of which number Georgias of Leontium was the first who ventured in an assembly to demand a question,—that is to say, to desire any one in the company to say what he wished to hear discussed. It was a bold proceeding; I should call it an impudent one, if this fashion had not subsequently been borrowed by our own philosophers. But we see that he whom I have just mentioned, and all the other Sophists, (as may be gathered from Plato,) were all turned into ridicule by Socrates; for he, by questioning and interrogating them, was in the habit of eliciting the opinions of those with whom he was arguing, and then, if he thought it necessary, of replying to the answers which they had given him. And as that custom had not been preserved by those who came after him, Arcesilaus re-introduced it, and established the custom, that those who wished to become his pupils were not to ask him questions, but themselves to state their opinions; and then, when they had stated them, he replied to what they had advanced; but those who came to him for instruction defended their own opinions as well as they could. But with all the rest of the philosophers the man who asks the question says no more; and this practice prevails in the Academy to this day. For when he who wishes to receive instruction has spoken thus, “Pleasure appears to me to be the chief good,” they argue against this proposition in an uninterrupted discourse; so that it may be easily understood that they who say that they entertain such and such an opinion, do not of necessity really entertain it, but wish to hear the arguments which may be brought against it. We follow a more convenient method, for not only has Torquatus explained what his opinions are, but also why he entertains them: but I myself think, although I was exceedingly delighted with his uninterrupted discourse, that still, when you stop at each point that arises, and come to an understanding what each party grants, and what he denies, you draw the conclusion you desire from what is admitted with more convenience, and come to an end of the discussion more readily. For when a discourse is borne on uninterruptedly, like a torrent, although it hurries along in its course many things of every kind, you still can take hold of nothing, and put your hand on nothing, and can find no means of restraining that rapid discourse.