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Lorem ipsum dolor sit amet, consectetur adipiscing elit. Solum praeterea formosum, solum liberum, solum civem, stultost; Duo Reges: constructio interrete. Scaevola tribunus plebis ferret ad plebem vellentne de ea re quaeri. Quare ad ea primum, si videtur; Si est nihil nisi corpus, summa erunt illa: valitudo, vacuitas doloris, pulchritudo, cetera. Duae sunt enim res quoque, ne tu verba solum putes.

Sed ad bona praeterita redeamus. Illa videamus, quae a te de amicitia dicta sunt. Sin autem est in ea, quod quidam volunt, nihil impedit hanc nostram comprehensionem summi boni. Tria genera bonorum; Nec vero sum nescius esse utilitatem in historia, non modo voluptatem. Quasi vero, inquit, perpetua oratio rhetorum solum, non etiam philosophorum sit. Itaque primos congressus copulationesque et consuetudinum instituendarum voluntates fieri propter voluptatem; Aliter enim explicari, quod quaeritur, non potest. Bork

Summus dolor plures dies manere non potest? Quos quidem tibi studiose et diligenter tractandos magnopere censeo. Se dicere inter honestum et turpe nimium quantum, nescio quid inmensum, inter ceteras res nihil omnino interesse. An tu me de L. Ita multo sanguine profuso in laetitia et in victoria est mortuus. Apud ceteros autem philosophos, qui quaesivit aliquid, tacet; De ingenio eius in his disputationibus, non de moribus quaeritur. At hoc in eo M.

At cum de plurimis eadem dicit, tum certe de maximis. Quo modo autem philosophus loquitur? Piso, familiaris noster, et alia multa et hoc loco Stoicos irridebat: Quid enim? Ubi ut eam caperet aut quando? Graecis hoc modicum est: Leonidas,

Epaminondas, tres aliqui aut quattuor; Facit enim ille duo seiuncta ultima bonorum, quae ut essent vera, coniungi debuerunt; Qui ita affectus, beatum esse numquam probabis;

Te enim iudicem aequum puto, modo quae dicat ille bene noris. Si longus, levis; Quo plebiscito decreta a senatu est consuli quaestio Cn. Sit hoc ultimum bonorum, quod nunc a me defenditur; Illa tamen simplicia, vestra versuta. Beatus autem esse in maximarum rerum timore nemo potest.

Polycratem Samium felicem appellabant. Dicimus aliquem hilare vivere; Quamquam ab iis philosophiam et omnes ingenuas disciplinas habemus; Non igitur potestis voluptate omnia dirigentes aut tueri aut retinere virtutem. Quid turpius quam sapientis vitam ex insipientium sermone pendere? Nam de isto magna dissensio est. Neque enim civitas in seditione beata esse potest nec in discordia dominorum domus; Apud ceteros autem philosophos, qui quaesivit aliquid, tacet;

Facile est hoc cernere in primis puerorum aetatulis. Quos quidem tibi studiose et diligenter tractandos magnopere censeo. In qua quid est boni praeter summam voluptatem, et eam sempiternam? Verba tu fingas et ea dicas, quae non sentias? Sapiens autem semper beatus est et est aliquando in dolore; Nihil sane. Deinde disputat, quod cuiusque generis animantium statui deceat extremum. Quaesita enim virtus est, non quae relinqueret naturam, sed quae tueretur.

Is ita vivebat, ut nulla tam exquisita posset inveniri voluptas, qua non abundaret. Quae quidem sapientes sequuntur duce natura tamquam videntes; Satisne igitur videor vim verborum tenere, an sum etiam nunc vel Graece loqui vel Latine docendus? Diodorus, eius auditor, adiungit ad honestatem vacuitatem doloris. Ergo instituto veterum, quo etiam Stoici utuntur, hinc capiamus exordium. Non enim solum Torquatus dixit quid sentiret, sed etiam cur. Videamus animi partes, quarum est conspectus illustrior; Isto modo ne improbos quidem, si essent boni viri. Tertium autem omnibus aut maximis

rebus iis, quae secundum naturam sint, fruentem vivere.

Nec tamen ullo modo summum pecudis bonum et hominis idem mihi videri potest. Hunc vos beatum; An hoc usque quaque, aliter in vita? Non est ista, inquam, Piso, magna dissensio. Quod quidem nobis non saepe contingit.

Fortasse id optimum, sed ubi illud: Plus semper voluptatis? Minime vero, inquit ille, consentit. An est aliquid, quod te sua sponte delectet? Sed haec quidem liberius ab eo dicuntur et saepius.