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Quippe: habes enim a rhetoribus; Mihi, inquam, qui te id ipsum rogavi? Qui ita affectus, beatum esse numquam probabis; Nisi enim id faceret, cur Plato Aegyptum peragravit, ut a sacerdotibus barbaris numeros et caelestia acciperet?

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Lorem ipsum dolor sit amet, consectetur adipiscing elit. Quare hoc videndum est, possitne nobis hoc ratio philosophorum dare. Idcirco enim non desideraret, quia, quod dolore caret, id in voluptate est. Duo Reges: constructio interrete. Nihil enim iam habes, quod ad corpus referas; Quarum ambarum rerum cum medicinam pollicetur, luxuriae licentiam pollicetur.

Ita relinquet duas, de quibus etiam atque etiam consideret. ALIO MODO. Deinde prima illa, quae in congressu solemus: Quid tu, inquit, huc? An me, inquis, tam amentem putas, ut apud imperitos isto modo loquar? Idem etiam dolorem saepe perpetiuntur, ne, si id non faciant, incidant in maiorem. Nam, ut sint illa vendibiliora, haec uberiora certe sunt.

Unum est sine dolore esse, alterum cum voluptate. Multa sunt dicta ab antiquis de contemnendis ac despiciendis rebus humanis; Eiuro, inquit adridens, iniquum, hac quidem de re; Nos cum te, M.

Quo invento omnis ab eo quasi capite de summo bono et malo disputatio ducitur. Haec

et tu ita posuisti, et verba vestra sunt. Intrandum est igitur in rerum naturam et penitus quid ea postulet pervidendum; Itaque primos congressus copulationesque et consuetudinum instituendarum voluntates fieri propter voluptatem; Ergo opifex plus sibi proponet ad formarum quam civis excellens ad factorum pulchritudinem? Atqui reperies, inquit, in hoc quidem pertinacem; Intrandum est igitur in rerum naturam et penitus quid ea postulet pervidendum; Non quaero, quid dicat, sed quid convenienter possit rationi et sententiae suae dicere. Illa sunt similia: hebes acies est cuipiam oculorum, corpore alius senescit;

Sic enim censent, oportunitatis esse beate vivere. Illud quaero, quid ei, qui in voluptate summum bonum ponat, consentaneum sit dicere. Ecce aliud simile dissimile. Eam tum adesse, cum dolor omnis absit; Quia dolori non voluptas contraria est, sed doloris privatio. Quodsi ipsam honestatem undique pertectam atque absolutam. Inde igitur, inquit, ordiendum est. Quem si tenueris, non modo meum Ciceronem, sed etiam me ipsum abducas licebit. Sunt enim prima elementa naturae, quibus auctis vrtutis quasi germen efficitur.

Nec enim, dum metuit, iustus est, et certe, si metuere destiterit, non erit; Quos nisi redarguimus, omnis virtus, omne decus, omnis vera laus deserenda est. Itaque si aut requietem natura non quaereret aut eam posset alia quadam ratione consequi. Hic ambiguo ludimur. Prioris generis est docilitas, memoria;

Quod si ita se habeat, non possit beatam praestare vitam sapientia. Equidem, sed audistine modo de Carneade? Cetera illa adhibebat, quibus demptis negat se Epicurus intellegere quid sit bonum. Certe nihil nisi quod possit ipsum propter se iure laudari. Quid enim est a Chrysippo praetermissum in Stoicis? Indicant pueri, in quibus ut in speculis natura cernitur.

Sed quid sentiat, non videtis. Tria genera cupiditatum, naturales et necessariae, naturales et non necessariae, nec naturales nec necessariae. Dolere malum

est: in crucem qui agitur, beatus esse non potest. Ut placet, inquit, etsi enim illud erat aptius, aequum cuique concedere. Nec mihi illud dixeris: Haec enim ipsa mihi sunt voluptati, et erant illa Torquatis. Quid sequatur, quid repugnet, vident. Possumusne ergo in vita summum bonum dicere, cum id ne in cena quidem posse videamur? Rapior illuc, revocat autem Antiochus, nec est praeterea, quem audiamus.

Qui potest igitur habitare in beata vita summi mali metus? Aliud igitur esse censet gaudere, aliud non dolere. Sine ea igitur iucunde negat posse se vivere? Quid in isto egregio tuo officio et tanta fide-sic enim existimo-ad corpus refers? Satis est tibi in te, satis in legibus, satis in mediocribus amicitiis praesidii. Nec enim, dum metuit, iustus est, et certe, si metuere destiterit, non erit; Unum nescio, quo modo possit, si luxuriosus sit, finitas cupiditates habere. Cum audissem Antiochum, Brute, ut solebam, cum M. Omnia contraria, quos etiam insanos esse vultis. Quid, de quo nulla dissensio est?