Theprimaryobjectsofnaturaldesireconsisted，accordingtoEpicurus，inbodilypleasureandpain，andinnothingelse:
whereas，accordingtotheotherthreephilosophers，thereweremanyotherobjects，suchasknowledge，suchasthehappinessofourrelations，ofourfriends，ofourcountry，whichwereultimatelydesirablefortheirownsakes。
Virtuetoo，accordingtoEpicurus，didnotdeservetobepursuedforitsownsake，norwasitselfoneoftheultimateobjectsofnaturalappetite，butwaseligibleonlyuponaccountofitstendencytopreventpainandtoprocureeaseandpleasure。
Intheopinionoftheotherthree，onthecontrary，itwasdesirable，notmerelyasthemeansofprocuringtheotherprimaryobjectsofnaturaldesire，butassomethingwhichwasinitselfmorevaluablethanthemall。Man，theythought，beingbornforaction，hishappinessmustconsist，notmerelyintheagreeablenessofhispassivesensations，butalsointheproprietyofhisactiveexertions。
OfthoseSystemswhichmakeVirtueconsistinBenevolenceThesystemwhichmakesvirtueconsistinbenevolence，thoughIthinknotsoancientasallofthosewhichIhavealreadygivenanaccountof，is，however，ofverygreatantiquity。Itseemstohavebeenthedoctrineofthegreaterpartofthosephilosopherswho，aboutandaftertheageofAugustus，calledthemselvesEclectics，whopretendedtofollowchieflytheopinionsofPlatoandPythagoras，andwhouponthataccountarecommonlyknownbythenameofthelaterPlatonists。