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Atque haec coniunctio confusioque.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Quodsi vultum tibi, si incessum fingeres, quo gravior viderere, non esses tui similis; Ego vero isti, inquam, permitto. Necesseque est, si quis sibi ipsi inimicus est, eum quae bona sunt mala putare, bona contra quae mala, et quae appetenda fugere, quae fugienda appetere, quae sine dubio vitae est eversio. Duo Reges: constructio interrete. Et hanc quidem primam exigam a te operam, ut audias me quae a te dicta sunt refellentem. Graece ergo praetor Athenis, id quod maluisti, te, cum ad me accedis, saluto: chaere, inquam, Tite! lictores, turma omnis chorusque: chaere, Tite! hinc hostis mi Albucius, hinc inimicus.

Quonam, inquit, modo? Quid enim est tam repugnans quam eundem dicere, quod honestum sit, solum id bonum esse, qui dicat appetitionem rerum ad vivendum accommodatarum natura profectam? Vos autem cum perspicuis dubia debeatis illustrare, dubiis perspicua conamini tollere. In enumerandis autem corporis commodis si quis praetermissam a nobis voluptatem putabit, in aliud tempus ea quaestio differatur. At hoc in eo M. Quod non faceret, si in voluptate summum bonum poneret.

Aliter enim nosmet ipsos nosse non possumus.

Sic exclusis sententiis reliquorum cum praeterea nulla esse possit, haec antiquorum valeat necesse est. Itaque multi, cum in potestate essent hostium aut tyrannorum, multi in custodia, multi in exillo dolorem suum doctrinae studiis levaverunt. Non enim actionis aut officii ratio impellit ad ea, quae secundum naturam sunt, petenda, sed ab iis et appetitio et actio commovetur. Sunt enim quasi prima elementa naturae, quibus ubertas orationis adhiberi vix potest, nec equidem eam cogito consectari. Adsint etiam formosi pueri, qui ministrent, respondeat his vestis, argentum, Corinthium, locus ipse, aedificium-hos ergo asotos bene quidem vivere aut beate numquam dixerim. Non est enim vitium in oratione solum, sed etiam in moribus. Praeteritis, inquit, gaudeo. Nam bonum ex quo appellatum sit, nescio, praepositum ex eo credo, quod praeponatur aliis. Praeclare enim Epicurus his paene verbis: Eadem, inquit, scientia confirmavit animum, ne quod aut sempiternum aut diuturnum timeret malum, quae perspexit in hoc ipso vitae spatio amicitiae praesidium esse firmissimum. Semovenda est igitur voluptas, non solum ut recta sequamini, sed etiam ut loqui deceat frugaliter. Quo modo autem philosophus loquitur? Tibi hoc incredibile, quod beatissimum. Quid affers, cur Thorius, cur Caius Postumius, cur omnium horum magister, Orata, non iucundissime vixerit? Hic ego: Pomponius quidem, inquam, noster iocari videtur, et fortasse suo iure. Quod vestri non item.

  • Omnium enim rerum principia parva sunt, sed suis progressionibus usa augentur nec sine causa;
  • Quae cum essent dicta, finem fecimus et ambulandi et disputandi.
  • Consequatur summas voluptates non modo parvo, sed per me nihilo, si potest;
Moriatur, inquit.
Teneo, inquit, finem illi videri nihil dolere.
Optime, inquam.
In qua quid est boni praeter summam voluptatem, et eam sempiternam?
Negare non possum.
Quo modo autem philosophus loquitur?
Idemne, quod iucunde?
Venit enim mihi Platonis in mentem, quem accepimus primum hic disputare solitum;
Audeo dicere, inquit.
Quis istud, quaeso, nesciebat?

Iam vero animus non esse solum, sed etiam cuiusdam modi debet esse, ut et omnis partis suas habeat incolumis et de virtutibus nulla desit. Sed quid attinet de rebus tam apertis plura requirere? Omnis enim est natura diligens sui. Attulisti aliud humanius horum recentiorum, numquam dictum ab ipso illo, quod sciam, primo utilitatis causa amicum expeti, cum autem usus accessisset, tum ipsum amari per se etiam omissa spe voluptatis. Qui-vere falsone, quaerere mittimus-dicitur oculis se privasse; Omnem vim loquendi, ut iam ante Aristoteles, in duas tributam esse partes, rhetoricam palmae, dialecticam pugni similem esse dicebat, quod latius loquerentur rhetores, dialectici autem compressius. Quod nisi ita efficitur, quae Theophrastus de fortuna, de dolore, de cruciatu corporis dixit, cum quibus coniungi vitam beatam nullo modo posse putavit, vereor, ne vera sint. Restatis igitur vos; Tibi hoc incredibile, quod beatissimum. Quae quidem omnia et innumerabilia praeterea quis est quin intellegat et eos qui fecerint dignitatis splendore ductos inmemores fuisse utilitatum suarum nosque, cum ea laudemus, nulla alla re nisi honestate duci?

Et ego: Tu vero, inquam, Piso, ut saepe alias, sic hodie ita nosse ista visus es, ut, si tui nobis potestas saepius fieret, non multum Graecis supplicandum putarem. Alteri negant quicquam esse bonum, nisi quod honestum sit, alteri plurimum se et longe longeque plurimum tribuere honestati, sed tamen et in corpore et extra esse quaedam bona. Ita prorsus, inquam; Istam voluptatem, inquit, Epicurus ignorat? Sed haec omittamus; Ego, quam ille praeponendam et magis eligendam, beatiorem hanc appello nec ullo minimo momento plus ei vitae tribuo quam Stoici. Sed si duo honesta proposita sint, alterum cum valitudine, alterum cum morbo, non esse dubium, ad utrum eorum natura nos ipsa deductura sit. Idem iste, inquam, de voluptate quid sentit? Pauca mutat vel plura sane; Et tamen quid attinet luxuriosis ullam exceptionem dari aut fingere aliquos, qui, cum luxuriose viverent, a summo philosopho non reprehenderentur eo nomine dumtaxat, cetera caverent? Utram tandem linguam nescio? Bonum integritas corporis: misera debilitas. Cur igitur easdem res, inquam, Peripateticis dicentibus verbum nullum est, quod non intellegatur? Hoc vero non videre, maximo argumento esse voluptatem illam, qua sublata neget se intellegere omnino quid sit bonum-eam autem ita persequitur: quae palato percipiatur, quae auribus; At vero Callipho et post eum Diodorus, cum is alter voluptatem adamavisset, alter vacuitatem doloris, neuter honestate carere potuit, quae est a nostris laudata maxime. Laboro autem non sine causa;

  1. Quid de Platone aut de Democrito loquar?
  2. Vulgo enim dicitur: Iucundi acti labores, nec male Euripidesconcludam, si potero, Latine;

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