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Sedulo, inquam, faciam. Quo modo autem optimum, si bonum praeterea nullum est? Haec para/doca illi, nos admirabilia dicamus. Inquit, dasne adolescenti veniam? Nam, ut paulo ante docui, augendae voluptatis finis est doloris omnis amotio. Homines optimi non intellegunt totam rationem everti, si ita res se habeat.

Dat enim intervalla et relaxat. Sedulo, inquam, faciam. Et non ex maxima parte de tota iudicabis? Consequatur summas voluptates non modo parvo, sed per me nihilo, si potest; Ergo ita: non posse honeste vivi, nisi honeste vivatur? Ego vero volo in virtute vim esse quam maximam; Et quidem, Cato, hanc totam copiam iam Lucullo nostro notam esse oportebit; Equidem etiam Epicurum, in physicis quidem, Democriteum puto. Ita ne hoc quidem modo paria peccata sunt. Ex eorum enim scriptis et institutis cum omnis doctrina liberalis, omnis historia.

Et quidem iure fortasse, sed tamen non gravissimum est testimonium multitudinis. Ad corpus diceres pertinere-, sed ea, quae dixi, ad corpusne refers? An nisi populari fama? Dolere malum est: in crucem qui agitur, beatus esse non potest. Sed ne, dum huic obsequor, vobis molestus sim.

Si quicquam extra virtutem habeatur in bonis. Ergo illi intellegunt quid Epicurus dicat, ego non intellego? Praetereo multos, in bis doctum hominem et suavem, Hieronymum, quem iam cur Peripateticum appellem nescio. Ita prorsus, inquam; Propter nos enim illam, non propter eam nosmet ipsos diligimus. Et nunc quidem quod eam tuetur, ut de vite potissimum loquar, est id extrinsecus; Nondum autem explanatum satis, erat, quid maxime natura vellet. Faceres tu quidem, Torquate, haec omnia;

Igitur ne dolorem quidem. Quis non odit sordidos, vanos, leves, futtiles? Neque enim civitas in seditione beata esse potest nec in discordia dominorum domus; Ita graviter et severe voluptatem secrevit a bono. Quid ad utilitatem tantae pecuniae? Num quid tale Democritus? Ut proverbia non nulla veriora sint quam vestra dogmata.

Aliter enim explicari, quod quaeritur, non potest. Sed quae tandem ista ratio est? Obsecro, inquit, Torquate, haec dicit Epicurus? Nihilo beatiorem esse Metellum quam Regulum.

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In qua quid est boni praeter summam voluptatem, et eam sempiternam? Ergo ita: non posse honeste vivi, nisi honeste vivatur? Ita ne hoc quidem modo paria peccata sunt. Sin autem ad animum, falsum est, quod negas animi ullum esse gaudium, quod non referatur ad corpus. Quam nemo umquam voluptatem appellavit, appellat; Teneo, inquit, finem illi videri nihil dolere. Scaevola tribunus plebis ferret ad plebem vellentne de ea re quaeri. Satisne ergo pudori consulat, si quis sine teste libidini pareat?

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Sed ad haec, nisi molestum est, habeo quae velim. Prioris generis est docilitas, memoria; Duo Reges: constructio interrete. Itaque sensibus rationem adiunxit et ratione effecta sensus non reliquit. Nam et complectitur verbis, quod vult, et dicit plane, quod intellegam; Familiares nostros, credo, Sironem dicis et Philodemum, cum optimos viros, tum homines doctissimos. Quid igitur, inquit, eos responsuros putas? Iam in altera philosophiae parte.

Simus igitur contenti his. Gloriosa ostentatio in constituendo summo bono. Qui-vere falsone, quaerere mittimus-dicitur oculis se privasse; Non enim iam stirpis bonum quaeret, sed animalis. Quod si ita sit, cur opera philosophiae sit danda nescio. Atqui eorum nihil est eius generis, ut sit in fine atque extrerno bonorum. An vero, inquit, quisquam potest probare, quod perceptfum, quod. Sin aliud quid voles, postea.

Verba tu fingas et ea dicas, quae non sentias? Quis non odit sordidos, vanos,

leves, futtiles? Qua ex cognitione facilior facta est investigatio rerum occultissimarum. Nec vero sum nescius esse utilitatem in historia, non modo voluptatem. De malis autem et bonis ab iis animalibus, quae nondum depravata sint, ait optime iudicari. Quod idem cum vestri faciant, non satis magnam tribuunt inventoribus gratiam. Scaevola tribunus plebis ferret ad plebem vellentne de ea re quaeri. Bona autem corporis huic sunt, quod posterius posui, similiora. Ratio enim nostra consentit, pugnat oratio. Illis videtur, qui illud non dubitant bonum dicere -; Cum id fugiunt, re eadem defendunt, quae Peripatetici, verba. Saepe ab Aristotele, a Theophrasto mirabiliter est laudata per se ipsa rerum scientia;