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Lorem ipsum dolor sit amet, consectetur adipiscing elit. Quis animo aequo videt eum, quem inpure ac flagitiose putet vivere? Cur igitur easdem res, inquam, Peripateticis dicentibus verbum nullum est, quod non intellegatur? Inquit, dasne adolescenti veniam? Octavio fuit, cum illam severitatem in eo filio adhibuit, quem in adoptionem D. Duo Reges: constructio interrete. Recte, inquit, intellegis. Quae in controversiam veniunt, de iis, si placet, disseramus. An eum discere ea mavis, quae cum plane perdidiceriti nihil sciat? Nam ante Aristippus, et ille melius.

Hic Speusippus, hic Xenocrates, hic eius auditor Polemo, cuius illa ipsa sessio fuit, quam videmus. Scaevola tribunus plebis ferret ad plebem vellentne de ea re quaeri. Possumusne ergo in vita summum bonum dicere, cum id ne in cena quidem posse videamur?

Paulum, cum regem Persem captum adduceret, eodem flumine invectio? Tubulum fuisse, qua illum, cuius is condemnatus est rogatione, P. Nam si propter voluptatem, quae est ista laus, quae possit e macello peti? Cur igitur, cum de re conveniat, non malumus usitate loqui? Nonne videmus quanta perturbatio rerum omnium consequatur, quanta confusio? Non laboro, inquit, de nomine. Rhetorice igitur, inquam, nos mavis quam dialectice disputare? An haec ab eo non dicuntur?

Immo alio genere; Atqui, inquit, si Stoicis concedis ut virtus sola, si adsit vitam efficiat beatam, concedis etiam Peripateticis. Quis enim est,

qui non videat haec esse in natura rerum tria? Vidit Homerus probari fabulam non posse, si cantiunculis tantus irretitus vir teneretur; Si verbum sequimur, primum longius verbum praepositum quam bonum. Ut proverbia non nulla veriora sint quam vestra dogmata. Haec bene dicuntur, nec ego repugno, sed inter sese ipsa pugnant. Tertium autem omnibus aut maximis rebus iis, quae secundum naturam sint, fruentem vivere.

Istam voluptatem, inquit, Epicurus ignorat? Quis non odit sordidos, vanos, leves, futtiles? Et quidem iure fortasse, sed tamen non gravissimum est testimonium multitudinis. Quod non faceret, si in voluptate summum bonum poneret. Polemoni et iam ante Aristoteli ea prima visa sunt, quae paulo ante dixi. Ad quorum et cognitionem et usum iam corroborati natura ipsa praeeunte deducimur. Et hunc idem dico, inquieta sed ad virtutes et ad vitia nihil interesse. Verum tamen cum de rebus grandioribus dicas, ipsae res verba rapiunt;

Hoc ipsum elegantius poni meliusque potuit.

Dolor ergo, id est summum malum, metuetur semper, etiamsi non aderit; Sin kakan malitiam dixisses, ad aliud nos unum certum vitium consuetudo Latina traduceret. Plane idem, inquit, et maxima quidem, qua fieri nulla maior potest. Quod autem in homine praestantissimum atque optimum est, id deseruit. Certe non potest. Non dolere, inquam, istud quam vim habeat postea videro;

Deinde prima illa, quae in congressu solemus: Quid tu, inquit, huc? Ne amores quidem sanctos a sapiente alienos esse arbitrantur. Quodcumque in mentem incideret, et quodcumque tamquam occurreret. Profectus in exilium Tubulus statim nec respondere ausus; Pauca mutat vel plura sane; De quibus cupio scire quid sentias. Sunt enim prima elementa naturae, quibus auctis vrtutis quasi germen efficitur. Quid enim tanto opus est instrumento in optimis artibus comparandis? Recte, inquit, intellegis.

Ergo illi intellegunt quid Epicurus dicat, ego non intellego? Istam voluptatem perpetuam quis potest

praestare sapienti? Utrum igitur tibi litteram videor an totas paginas commovere? Eadem nunc mea adversum te oratio est. Aliter enim nosmet ipsos nosse non possumus.