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De finibus bonorum et malorum ("On the ends of good and evil") is a Socratic dialogue by the Roman orator, politician, and Academic Skeptic philosopher Marcus Tullius Cicero. The dialogue is set at Cicero's country home in Cumae with a young Epicurean named Lucius Torquatus. The interlocutors present the Epicurean theory of hedonism, which holds that pleasure in the form of aponia (absence of pain) is regarded as the highest good.
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Certainly, I will not be stubborn, and I will gladly agree with you if you prove to me the things you say. "I will prove them," he said, "as long as you are fair in the way you present them." But I prefer continuous speech rather than questioning or being questioned. "Agreed," I said. Then he began to speak. "First of all, I will act in a way that pleases the author of this discipline. I will establish what it is we seek, not because I think you are ignorant of it, but so that our speech may proceed logically and methodically. Therefore, we are seeking the ultimate and highest good, which, according to the opinions of all philosophers, should be such that everything else must be referred to it, but it is not itself referred to anything. This is what Epicurus places in pleasure, as he believes it to be the supreme good, and the greatest evil is pain. He sets out to teach this as follows: Every living being, as soon as it is born, seeks pleasure and rejoices in it as the supreme good, rejects pain as the greatest evil, and does its best to repel it, as far as it is able, according to its natural and uncorrupted judgment. Therefore, he denies the need for reasoning or debate, arguing that pleasure should be sought, and pain should be avoided. He believes that these things are felt, just as fire is felt to be hot, snow to be white, and honey to be sweet. He thinks that it is unnecessary to confirm these by elaborate arguments; it is enough to remind ourselves of them. For there is a difference between an argument and the conclusion of reason, and between mediocre observation and admonition. One is obscure and almost hidden, the other is evident and clear. And since, when the senses are removed, nothing remains of a human being, it is necessary for what is in accordance with nature or against it to be judged by nature itself. What does nature perceive or judge, what does it seek or avoid, other than pleasure and pain? However, there are some among us who want to expound these matters more subtly and claim that pleasure and pain cannot be judged by mere sensation but can also be understood by the mind and reason. They argue that pleasure itself should be sought and pain itself should be avoided. So, they say that this notion is like an innate principle in our minds, that we feel that one thing is to be desired and another to be rejected. On the other hand, there are those, to whom I agree, who, while many things are said by philosophers, do not think we should have too much confidence in any cause but believe that we should argue, discuss carefully, and examine the nature of pleasure and pain with well-established reasoning. But to explain how all this mistaken idea of denouncing pleasure and praising pain arises, I will complete the entire story and describe the teachings of the inventor of truth, the architect of a happy life. No one rejects, dislikes, or avoids pleasure itself because it is pleasure, but because those who do not know how to pursue pleasure rationally encounter great pains. Nor is there anyone who loves or pursues or desires to obtain pain of itself, simply because it is pain, but occasionally circumstances occur in which toil and pain can procure him some great pleasure. To take a trivial example, who among us ever undertakes laborious physical exercise unless to obtain some advantage from it? But who has any right to find fault with a man who chooses to enjoy a pleasure that has no annoying consequences or one who avoids a pain that produces no resultant pleasure? On the other hand, we denounce with righteous indignation and dislike men who are so beguiled and demoralized by the charms of pleasure of the moment, so blinded by desire, that they cannot foresee the pain and trouble that are bound to ensue; and equal blame belongs to those who fail in their duty through weakness of will, which is the same as saying through shrinking from toil and pain. These cases are perfectly simple and easy to distinguish. In a free hour, when our power of choice is untrammelled and when nothing prevents our being able to do what we like best, every pleasure is to be welcomed, and every pain is to be avoided. But in certain circumstances and owing to the claims of duty or the obligations of business, it will frequently occur that pleasures have to be repudiated, and annoyances accepted. To take a trivial example, which of us ever undertakes laborious physical exercise, except to obtain some advantage from it? But who has any right to find fault with a man who chooses to enjoy a pleasure that has no annoying consequences, or one who avoids a pain that produces no resultant pleasure?"