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Lorem ipsum dolor sit amet, consectetur adipiscing elit. Ad corpus diceres pertinere-, sed ea, quae dixi, ad corpusne refers? Miserum hominem! Si dolor summum malum est, dici aliter non potest. Non igitur bene. Ergo hoc quidem apparet, nos ad agendum esse natos.

Non minor, inquit, voluptas percipitur ex vilissimis rebus quam ex pretiosissimis. Cur ipse Pythagoras et Aegyptum lustravit et Persarum magos adiit? Quis istud possit, inquit, negare? Quantum Aristoxeni ingenium consumptum videmus in musicis? Inde sermone vario sex illa a Dipylo stadia confecimus. Quid de Platone aut de Democrito loquar?

Cum audissem Antiochum, Brute, ut solebam, cum M. Respondent extrema primis, media utrisque, omnia omnibus. Naturales divitias dixit parabiles esse, quod parvo esset natura contenta. Quid igitur dubitamus in tota eius natura quaerere quid sit effectum? Sed quanta sit alias, nunc tantum possitne esse tanta.

Quos quidem tibi studiose et diligenter tractandos magnopere censeo. Satis est ad hoc responsum. Eam si varietatem diceres, intellegerem, ut etiam non dicente te intellego; Summus dolor plures dies manere non potest?

Portenta haec esse dicit, neque ea ratione ullo modo posse vivi; Recte, inquit, intellegis. Rhetorice igitur, inquam, nos mavis quam dialectice disputare? Scio enim esse quosdam, qui quavis lingua philosophari possint; Dicimus aliquem hilare vivere; At negat Epicurus-hoc enim vestrum lumen estquemquam, qui honeste non vivat, iucunde posse vivere.

Tum Piso: Quoniam igitur aliquid omnes, quid Lucius noster? Aperiendum est igitur, quid sit voluptas; Audio equidem philosophi vocem, Epicure, sed quid tibi dicendum sit oblitus es.

At cum de plurimis eadem dicit, tum certe de maximis. Sed ea mala virtuti magnitudine obruebantur. Isto modo, ne si avia quidem eius nata non esset. Quid ergo hoc loco intellegit honestum? Illa argumenta propria videamus, cur omnia sint paria peccata. Isto modo, ne si avia quidem eius nata non esset. Cupiditates non Epicuri divisione finiebat, sed sua satietate. Quodsi ipsam honestatem undique pertectam atque absolutam. Scisse enim te quis coarguere possit?

Aeque enim contingit omnibus fidibus, ut incontentae sint. Tu quidem reddes; Duo Reges: constructio interrete. Multa sunt dicta ab antiquis de contemnendis ac despiciendis rebus humanis; In qua si nihil est praeter rationem, sit in una virtute finis bonorum; Hoc loco tenere se Triarius non potuit. Gracchum patrem non beatiorem fuisse quam fillum, cum alter stabilire rem publicam studuerit, alter evertere. Tertium autem omnibus aut maximis rebus iis, quae secundum naturam sint, fruentem vivere.

Non modo carum sibi quemque, verum etiam vehementer carum esse? Polemoni et iam ante Aristoteli ea prima visa sunt, quae paulo ante dixi. Quae cum praeponunt, ut sit aliqua rerum selectio, naturam videntur sequi; An eum discere ea mavis, quae cum plane perdidiceriti nihil sciat? Itaque hic ipse iam pridem est reiectus; Hoc est non dividere, sed frangere. Et ais, si una littera commota sit, fore tota ut labet disciplina. Restatis igitur vos; -delector enim, quamquam te non possum, ut ais, corrumpere, delector, inquam, et familia vestra et nomine. Ne in odium veniam, si amicum destitero tueri.

Cur igitur easdem res, inquam, Peripateticis dicentibus verbum nullum est, quod non intellegatur? Conferam tecum, quam cuique verso rem subicias;

Cur ipse Pythagoras et Aegyptum lustravit et Persarum magos adiit? Tum

Torquatus: Prorsus, inquit, assentior; Ut enim consuetudo loquitur, id solum dicitur honestum, quod est populari fama gloriosum. Traditur, inquit, ab Epicuro ratio neglegendi doloris. Parvi enim primo ortu sic iacent, tamquam omnino sine animo sint. Est igitur officium eius generis, quod nec in bonis ponatur nec in contrariis.