DIADUMENUS. It is likewise against common sense when he says that there may be two ends or scopes proposed of life, and that all the things we do are not to be referred to one; and yet this is more against common sense, to say that there is an end, and yet that every action is to be referred to another. Nevertheless they must of necessity endure one of these. For if those things which are first according to Nature are not eligible for themselves, but the choice and taking of them agreeably to reason is so, and if every one therefore does all his actions for the acquiring the first things according to Nature, it follows that all things which are done must have their reference to this, that the principal things according to Nature may be obtained. But they think that they who aim and aspire to get these things do not have the things themselves for the end, but that to which they must refer, namely, the choice and not the things. For the end indeed is to choose and receive these things prudently. But the things themselves and the enjoying of them are not the end, but the material object, having its worth only from the choice. For it is my opinion that they both use and write this very expression, to show the difference. LAMPRIAS. You have exactly related both what they say and in what manner they deliver it. DIADUMENUS. But observe how it fares with them, as with those that endeavor to leap over their own shadow; for they do not leave behind, but always carry along with them in their speech some absurdity most remote from common sense. For as, if any one should say that he who shoots does all he can, not that he may hit the mark, but that he may do all he can, such a one would rightly be esteemed to speak enigmatically and prodigiously; so these doting dreamers, who contend that the obtaining of natural things is not the end of aiming after natural things, but the taking and choosing them is, and that the desire and endeavor after health is not in every one terminated in the enjoyment of health, but on the contrary, the enjoyment of health is referred to the desire and endeavor after it, and that certain walkings and contentions of speech and suffering incisions and taking of medicines, so they are done by reason, are the end of health, and not health of them,—they, I say, trifle like to those who say, Let us sup, that we may sacrifice, that we may bathe. But this rather changes order and custom, and all things which these men say carry with them the total subversion and confusion of affairs. Thus, we do not desire to take a walk in fit time that we may digest our meat; but we digest our meat that we may take a walk in fit time. Has Nature also made health for the sake of hellebore, instead of producing hellebore for the sake of health? For what is wanting to bring them to the highest degree of speaking paradoxes, but the saying of such things? What difference is there between him who says that health was made for the sake of medicines and not medicines for the sake of health, and him who makes the choice of medicines and their composition and use more desirable than health itself?—or rather who esteems health not at all desirable, but placing the end in the negotiation about these things, prefers desire to enjoyment, and not enjoyment to desire? For to desire, forsooth (they say), is joined the proceeding wisely and discreetly. It is true indeed, we will say, if respect be had to the end, that is, the enjoyment and possession of the things it pursues; but otherwise, it is wholly void of reason, if it does all things for the obtaining of that the enjoyment of which is neither honorable nor happy.