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Quamquam haec quidem praeposita recte et reiecta dicere licebit. Minime vero probatur huic disciplinae, de qua loquor, aut iustitiam aut amicitiam propter utilitates adscisci aut probari. Igitur neque stultorum quisquam beatus neque sapientium non beatus. Audax negotium, dicerem impudens, nisi hoc institutum postea translatum ad philosophos nostros esset. Nihil ad rem! Ne sit sane; Si quicquam extra virtutem habeatur in bonis. At ille pellit, qui permulcet sensum voluptate. Si longus, levis; Ergo opifex plus sibi proponet ad formarum quam civis excellens ad factorum pulchritudinem? Itaque sensibus rationem adiunxit et ratione effecta sensus non reliquit.

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Sin aliud quid voles, postea. Sint modo partes vitae beatae. Qui ita affectus, beatum esse numquam probabis; Huius, Lyco, oratione locuples, rebus ipsis ielunior. Hanc se tuus Epicurus omnino ignorare dicit quam aut qualem esse velint qui honestate summum bonum metiantur. Etenim semper illud extra est, quod arte comprehenditur. Sed quae tandem ista ratio est? Aliud est enim potarum more verba fundere, aliud ea, quae dicas, ratione et arte distinguere.

Rhetorice igitur, inquam, nos mavis quam dialectice disputare? Quid est enim aliud esse versutum? Respondent extrema primis, media utrisque, omnia omnibus. Habes, inquam, Cato, formam eorum, de quibus loquor, philosophorum. Esse enim, nisi eris, non potes. Sit hoc ultimum bonorum, quod nunc a me defenditur; Ita credo. Itaque contra est, ac dicitis; Ea possunt paria non esse. Scaevola tribunus

plebis ferret ad plebem vellentne de ea re quaeri. Roges enim Aristonem, bonane ei videantur haec: vacuitas doloris, divitiae, valitudo;

Nonne videmus quanta perturbatio rerum omnium consequatur, quanta confusio? Beatus sibi videtur esse moriens.

Ut in voluptate sit, qui epuletur, in dolore, qui torqueatur. Quam illa ardentis amores excitaret sui! Cur tandem? Tu enim ista lenius, hic Stoicorum more nos vexat. Quam tu ponis in verbis, ego positam in re putabam. Odium autem et invidiam facile vitabis.

Apparet statim, quae sint officia, quae actiones. Tuo vero id quidem, inquam, arbitratu. Non potes, nisi retexueris illa. Ut nemo dubitet, eorum omnia officia quo spectare, quid sequi, quid fugere debeant? Quo studio Aristophanem putamus aetatem in litteris duxisse? Illa videamus, quae a te de amicitia dicta sunt. Istam voluptatem, inquit, Epicurus ignorat? Et nunc quidem quod eam tuetur, ut de vite potissimum loquar, est id extrinsecus; Nihil enim iam habes, quod ad corpus referas;

Eadem fortitudinis ratio reperietur. Quod si ita se habeat, non possit beatam praestare vitam sapientia. Habent enim et bene longam et satis litigiosam disputationem. Ergo infelix una molestia, fellx rursus, cum is ipse anulus in praecordiis piscis inventus est? Deinde prima illa, quae in congressu solemus: Quid tu, inquit, huc? Huius ego nunc auctoritatem sequens idem faciam. Tu enim ista lenius, hic Stoicorum more nos vexat. Optime, inquam.

Videamus animi partes, quarum est conspectus illustrior; Portenta haec esse dicit, neque ea ratione ullo modo posse vivi; An ea, quae per vinitorem antea consequebatur, per se ipsa curabit? Quo plebiscito decreta a senatu est consuli quaestio Cn. Pauca mutat vel plura sane; Ita ne hoc quidem modo paria peccata sunt. Non autem hoc: igitur ne illud quidem.

Paulum, cum regem Persem captum adduceret, eodem flumine invectio? Quid autem habent admirationis, cum prope accesseris? Teneo, inquit, finem illi videri

nihil dolere. Unum nescio, quo modo possit, si luxuriosus sit, finitas cupiditates habere. At iste non dolendi status non vocatur voluptas. Quaesita enim virtus est, non quae relinqueret naturam, sed quae tueretur. Qua tu etiam inprudens utebare non numquam. Quare, quoniam de primis naturae commodis satis dietum est nunc de maioribus consequentibusque videamus. Fortasse id optimum, sed ubi illud: Plus semper voluptatis? Quid enim possumus hoc agere divinius?

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Quasi vero, inquit, perpetua oratio rhetorum solum, non etiam philosophorum sit. Duo Reges: constructio interrete. Disserendi artem nullam habuit. Qui ita affectus, beatum esse numquam probabis; Istam voluptatem perpetuam quis potest praestare sapienti?