 In Books II–III, the speakers prescribe an ideal law code, based on but modifying Roman law; notably, for example, the institution of the tribunate is defended (III.16–17). As these prescriptions, and the circumstances of their writing (a temporary retreat from active politics), suggest, Cicero had a complex attitude to the Greek dilemma posing the lives of philosophy and of politics as opposed alternatives. He saw philosophy as a source of insight and perspective relevant to politics, but after his early studies, devoted himself to it primarily when temporarily debarred from more active pursuits. One might say that philosophy became, beyond its intrinsic value, a form of alternative public service when the forum was too dangerous for him to enter (here following the reflection along these lines offered by Baraz 2012).