videtur, sed a te ratione propositum, ut separatim de aegritudine et de ceteris perturbationibus disputaremus; in ea est enim fons miseriarum et caput. Sed et aegritudinis et reliquorum animi morborum una sanatio est, omnes opinabiles esse et voluntarios ea reque suscipi, quod ita rectum esse videatur. Hunc errorem quasi radicem malorum omnium stirpitus philosophia se extracturam 84pollicetur. Demus igitur nos huic excolendos patiamurque nos sanari; his enim malis insidentibus non modo beati, sed ne sani quidem esse possumus. Aut igitur negemus quidquam ratione confici, cum contra nihil sine ratione recte fieri possit aut, cum philosophia ex rationum collatione constet, ab ea, si et boni et beati volumus esse, omnia adiumenta et auxilla petamus bene beateque vivendi.
accidentally but with good reason, that we should discuss separately the question of distress and all other disorders; for in distress is the fountain-head of wretchedness. But there is one method of healing both distress and all other diseases of the soul, namely to show that all are matters of belief and consent of the will and are submitted to simply because such submission is thought to be right. This deception, as being the root of all evil, philosophy promises to drag out utterly. Let us surrender ourselves therefore to its treatment and suffer ourselves to be cured; for when these evils settle upon us, not merely is it impossible to be happy but we cannot be in a sound state either. Let us then either deny that reason has its perfect work, although on the contrary the fact is that nothing can be done aright without reason, or inasmuch as philosophy consists in the collection of rational arguments, let us, if we wish to be both good and happy, seek to gain from it all aid and support for leading a good and happy life.