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Tu vero, inquam, ducas licet, si sequetur; At hoc in eo M. Sed residamus, inquit, si placet. Aliter enim explicari, quod quaeritur, non potest. Tu vero, inquam, ducas licet, si sequetur; Te ipsum, dignissimum maioribus tuis, voluptasne induxit, ut adolescentulus eriperes P. Bonum incolumis acies: misera caecitas. Sed utrum hortandus es nobis, Luci, inquit, an etiam tua sponte propensus es? Id Sextilius factum negabat. Bonum integritas corporis: misera debilitas.

Semovenda est igitur voluptas, non solum ut recta sequamini, sed etiam ut loqui deceat frugaliter. Quod dicit Epicurus etiam de voluptate, quae minime sint voluptates, eas obscurari saepe et obrui. Quid iudicant sensus? Etsi ea quidem, quae adhuc dixisti, quamvis ad aetatem recte isto modo dicerentur. Restincta enim sitis stabilitatem voluptatis habet, inquit, illa autem voluptas ipsius restinctionis in motu est. Dempta enim aeternitate nihilo beatior Iuppiter quam Epicurus; Qui potest igitur habitare in beata vita summi mali metus?

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Nam si propter voluptatem, quae est ista laus, quae possit e macello peti? Sed residamus, inquit, si placet. Duo Reges: constructio interrete. Quodcumque in mentem incideret, et quodcumque tamquam occurreret. Ergo adhuc, quantum equidem intellego, causa non videtur fuisse mutandi nominis. Quod autem in homine praestantissimum atque optimum est, id deseruit. Quam si explicavisset, non tam haesitaret. Haeret in salebra. Dici enim nihil potest verius. An est aliquid per se ipsum flagitiosum, etiamsi nulla comitetur infamia? Et quidem illud ipsum non nimium probo et tantum patior, philosophum loqui de cupiditatibus finiendis. Quis hoc dicit?

Mihi quidem Homerus huius modi quiddam vidisse videatur in iis, quae de Sirenum cantibus finxerit. Superiores tres erant, quae esse possent, quarum est una sola defensa, eaque vehementer. Primum quid tu dicis breve? Summus dolor plures dies manere non potest?

Quis est enim, in quo sit cupiditas, quin recte cupidus dici possit? Quid de Platone aut de Democrito loquar? Potius ergo illa dicantur: turpe esse, viri non esse debilitari dolore, frangi, succumbere. Nobis Heracleotes ille Dionysius flagitiose descivisse videtur a Stoicis propter oculorum dolorem.

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Servari enim iustitia nisi a forti viro, nisi a sapiente non potest. Cur igitur, inquam, res tam dissimiles eodem nomine appellas? Audeo dicere, inquit. Est enim tanti philosophi tamque nobilis audacter sua decreta defendere. Nunc de hominis summo bono quaeritur; Tanti autem aderant vesicae et torminum morbi, ut nihil ad eorum magnitudinem posset accedere.

Non pugnem cum homine, cur tantum habeat in natura boni; Quo tandem modo? Aut haec tibi, Torquate, sunt vituperanda aut patrocinium voluptatis repudiandum. Iam id ipsum absurdum, maximum malum neglegi. Non igitur de improbo, sed de callido improbo

quaerimus, qualis Q. Non risu potius quam oratione eiciendum? Expectoque quid ad id, quod quaerebam, respondeas. Quae diligentissime contra Aristonem dicuntur a Chryippo.

Quis, quaeso, illum negat et bonum virum et comem et humanum fuisse? Qua tu etiam inprudens utebare non numquam. Quae est igitur causa istarum angustiarum? Quamquam tu hanc copiosiorem etiam soles dicere. Si alia sentit, inquam, alia loquitur, numquam intellegam quid sentiat; Idemne potest esse dies saepius, qui semel fuit?

Haec para/doca illi, nos admirabilia dicamus. Me igitur ipsum ames oportet, non mea, si veri amici futuri sumus. Nam illud quidem adduci vix possum, ut ea, quae senserit ille, tibi non vera videantur. Vos autem cum perspicuis dubia debeatis illustrare, dubiis perspicua conamini tollere. At ille non pertimuit saneque fidenter: Istis quidem ipsis verbis, inquit; Sed haec quidem liberius ab eo dicuntur et saepius. Huius ego nunc auctoritatem sequens idem faciam. Fieri, inquam, Triari, nullo pacto potest, ut non dicas, quid non probes eius, a quo dissentias. Tu autem, si tibi illa probabantur, cur non propriis verbis ea tenebas? Esse enim quam vellet iniquus iustus poterat inpune.

Sin laboramus, quis est, qui alienae modum statuat industriae? Quod cum accidisset ut alter alterum necopinato videremus, surrexit statim. Nec enim ignoras his istud honestum non summum modo, sed etiam, ut tu vis, solum bonum videri. Ita ne hoc quidem modo paria peccata sunt. Neque solum ea communia, verum etiam paria esse dixerunt. Quid enim necesse est, tamquam meretricem in matronarum coetum, sic voluptatem in virtutum concilium adducere? An vero, inquit, quisquam potest probare, quod perceptfum, quod. Quod non faceret, si in voluptate summum bonum poneret. Intellegi quidem, ut propter aliam quampiam rem, verbi gratia propter voluptatem, nos amemus;