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 whatever is probable. But we have more trouble with Epicurus, because he combines two kinds of pleasure, and because he and his friends, and many others since, have been advocates of that opinion; and somehow or other, the people, who, though they have the least authority, have nevertheless the greatest power, are on his side; and, unless we refute them, all virtue, and all reputation, and all true glory, must be abandoned. And so, having put aside the opinions of all the rest, there remains a contest, not between Torquatus and me, but between virtue and pleasure; and this contest Chrysippus, a man of great acuteness and great industry, is far from despising; and he thinks that the whole question as to the chief good is at stake in this controversy: but I think, if I show the reality of what is honourable, and that it is a thing to be sought for by reason of its own intrinsic excellence, and for its own sake, that all your arguments are at once overthrown; therefore, when I have once established what its character is, speaking briefly, as the time requires, I shall approach all your arguments, O Torquatus, unless my memory fails me. We understand, then, that to be honourable which is such that, leaving all advantage out of the question, it can be deservedly praised by itself, without thinking of any reward or profit derived from it. And what its character is may be understood, not so much by the definition which I have employed, (although that may help in some degree,) as by the common sentiments of all men, and by the zeal and conduct of every virtuous man; for such do many things for this sole reason, because they are becoming, because they are right, because they are honourable, even though they do not perceive any advantage likely to result from them: for men differ from beasts in many other things indeed, but especially in this one particular, that they have reason and intellect given to them by nature, and a mind, active, vigorous, revolving many things at the same time with the greatest rapidity, and, if I may so say, sagacious to perceive the causes of things, and their consequences and connexions, and to use metaphors, and to combine things which are unconnected, and to connect the future with the present, and to embrace in its view the whole course of a consistent life. The same reason has also made man desirous of the society of men, and inclined to agree with them by nature, and conversation, and custom; so that, setting out with affection for his friends and relations, he proceeds further, and unites himself in a society, first of all of his fellow-countrymen, and subsequently of all mortals; and as Plato wrote to Archytas, recollects that he has been born, not for himself alone, but for