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Memini vero, inquam; Consequentia exquirere, quoad sit id, quod volumus, effectum. Sed nunc, quod agimus; Quis est tam dissimile homini. Maximus dolor, inquit, brevis est. Dolor ergo, id est summum malum, metuetur semper, etiamsi non aderit; Oculorum, inquit Plato, est in nobis sensus acerrimus, quibus sapientiam non cernimus.

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Primum Theophrasti, Strato, physicum se voluit; Ut enim consuetudo loquitur, id solum dicitur honestum, quod est populari fama gloriosum. Hoc positum in Phaedro a Platone probavit Epicurus sensitque in omni disputatione id fieri oportere. Quae quidem vel cum periculo est quaerenda vobis; Idemque diviserunt naturam hominis in animum et corpus. Ad corpus diceres pertinere-, sed ea, quae dixi, ad corpusne refers? Ille incendat? Honesta oratio, Socratica, Platonis etiam. At quicum ioca seria, ut dicitur, quicum arcana, quicum occulta omnia? Sed virtutem ipsam inchoavit, nihil amplius. Huius ego nunc auctoritatem sequens idem faciam.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Quid ergo attinet dicere: Nihil haberem, quod reprehenderem, si finitas cupiditates haberent? Alterum significari idem, ut si diceretur, officia media omnia aut pleraque servantem vivere. Itaque primos congressus copulationesque et consuetudinum instituendarum voluntates fieri propter voluptatem; Hoc tu nunc in illo probas. Equidem etiam Epicurum, in physicis quidem, Democriteum puto.

Partim cursu et peragratione laetantur, congregatione aliae coetum quodam modo civitatis imitantur; Negat esse eam, inquit, propter se expetendam. Quare ad ea primum, si videtur; Ergo ita: non posse honeste vivi, nisi honeste vivatur? Non igitur potestis

voluptate omnia dirigentes aut tueri aut retinere virtutem. Quae ista amicitia est? An hoc usque quaque, aliter in vita? De ingenio eius in his disputationibus, non de moribus quaeritur.

Nobis Heracleotes ille Dionysius flagitiose descivisse videtur a Stoicis propter oculorum dolorem. Quid sequatur, quid repugnet, vident. At iam decimum annum in spelunca iacet. Ut nemo dubitet, eorum omnia officia quo spectare, quid sequi, quid fugere debeant? Sed tu istuc dixti bene Latine, parum plane. Ex quo, id quod omnes expetunt, beate vivendi ratio inveniri et comparari potest. Cur igitur, inquam, res tam dissimiles eodem nomine appellas? Tum Torquatus: Prorsus, inquit, assentior; Huius ego nunc auctoritatem sequens idem faciam.

Quem Tiberina descensio festo illo die tanto gaudio affecit, quanto L. Hoc Hieronymus summum bonum esse dixit. Nunc de hominis summo bono quaeritur; Videmus in quodam volucrium genere non nulla indicia pietatis, cognitionem, memoriam, in multis etiam desideria videmus. Ita relinquet duas, de quibus etiam atque etiam consideret. Apparet statim, quae sint officia, quae actiones.

Nulla erit controversia. Nam, ut sint illa vendibiliora, haec uberiora certe sunt. Egone quaeris, inquit, quid sentiam? Animi enim quoque dolores percipiet omnibus partibus maiores quam corporis. Minime vero, inquit ille, consentit. Saepe ab Aristotele, a Theophrasto mirabiliter est laudata per se ipsa rerum scientia; Ita fit beatae vitae domina fortuna, quam Epicurus ait exiguam intervenire sapienti. Atqui perspicuum est hominem e corpore animoque constare, cum primae sint animi partes, secundae corporis. Si enim ad populum me vocas, eum. Bork

Quid enim ab antiquis ex eo genere, quod ad disserendum valet, praetermissum est? Hic ambiguo ludimur.

Quis est, qui non oderit libidinosam, protervam adolescentiam? Quis est tam dissimile homini. Ita multo sanguine profuso in laetitia et in victoria est mortuus. Sit, inquam, tam facilis, quam

vultis, comparatio voluptatis, quid de dolore dicemus? Quod, inquit, quamquam voluptatibus quibusdam est saepe iucundius, tamen expetitur propter voluptatem. Sin laboramus, quis est, qui alienae modum statuat industriae?

Ego vero volo in virtute vim esse quam maximam; Quamquam id quidem licebit iis existimare, qui legerint. Duo Reges: constructio interrete.