How will he bear the sight of death or of pain? How will he endure the tumult of the world, and make head against so many most active foes, if he be conquered by so effeminate an antagonist?
He will do whatever pleasure advises him: well, do you not see how many things it will advise him to do?
“It will not,” says our adversary, “be able to give him any bad advice, because it is combined with virtue?”
Again, do you not see what a poor kind of highest good that must be which requires a guardian to ensure its being good at all? and how is virtue to rule pleasure if she follows it, seeing that to follow is the duty of a subordinate, to rule that of a commander? do you put that which commands in the background?
According to your school, virtue has the dignified office of preliminary tester of pleasures.
We shall, however, see whether virtue still remains virtue among those who treat her with such contempt, for if she leaves her proper station she can no longer keep her proper name: in the meanwhile, to keep to the point, I will show you many men beset by pleasures, men upon whom Fortune has showered all her gifts, whom you must needs admit to be bad men.
Look at Nomentanus and Apicius, who digest all the good things, as they call them, of the sea and land, and review upon their tables the whole animal kingdom.
Look at them as they lie on beds of roses gloating over their banquet, delighting their ears with music, their eyes with exhibitions, their palates with flavours: their whole bodies are titillated with soft and soothing applications, and lest even their nostrils should be idle, the very place in which they solemnized  the rites of luxury is scented with various perfumes.
You will say that these men live in the midst of pleasures. Yet they are ill at ease, because they take pleasure in what is not good.