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Nos quidem Virtutes sic natae sumus, ut tibi serviremus, aliud negotii nihil habemus. Quae cum dixisset paulumque institisset, Quid est? Nullum inveniri verbum potest quod magis idem declaret Latine, quod Graece, quam declarat voluptas. Obsecro, inquit, Torquate, haec dicit Epicurus? Tollenda est atque extrahenda radicitus. Eadem nunc mea adversum te oratio est. Quis enim redargueret? Deinde prima illa, quae in congressu solemus: Quid tu, inquit, huc?

Certe, nisi voluptatem tanti aestimaretis. Ut necesse sit omnium rerum, quae natura vigeant, similem esse finem, non eundem. Quodsi ipsam honestatem undique pertectam atque absolutam. A villa enim, credo, et: Si ibi te esse scissem, ad te ipse venissem. Non est igitur voluptas bonum. At quicum ioca seria, ut dicitur, quicum arcana, quicum occulta omnia?

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Quem Tiberina descensio festo illo die tanto gaudio affecit, quanto L. Cur, nisi quod turpis oratio est? Haec dicuntur inconstantissime. Duo Reges: constructio interrete. Quid enim mihi potest esse optatius quam cum Catone, omnium virtutum auctore, de virtutibus disputare? Suam denique cuique naturam esse ad vivendum ducem. Nihil minus, contraque illa hereditate dives ob eamque rem laetus. Et quidem saepe quaerimus verbum Latinum par Graeco et quod idem valeat;

Nihil minus, contraque illa hereditate dives ob eamque rem laetus. Sed erat aequius Triarium aliquid de dissensione nostra iudicare. Bork Nihil minus, contraque illa hereditate dives ob eamque rem laetus. An haec ab eo non dicuntur? Quid, si non sensus modo ei sit datus, verum

etiam animus hominis? Ita finis bonorum existit secundum naturam vivere sic affectum, ut optime is affici possit ad naturamque accommodatissime. Nec tamen ullo modo summum pecudis bonum et hominis idem mihi videri potest.

Miserum hominem! Si dolor summum malum est, dici aliter non potest. Omnia contraria, quos etiam insanos esse vultis. Quorum altera prosunt, nocent altera. Sed quid attinet de rebus tam apertis plura requirere? Ergo opifex plus sibi proponet ad formarum quam civis excellens ad factorum pulchritudinem? Nulla erit controversia. Hanc se tuus Epicurus omnino ignorare dicit quam aut qualem esse velint qui honestate summum bonum metiantur. Nam ante Aristippus, et ille melius. Beatus sibi videtur esse moriens. Nam ante Aristippus, et ille melius. Si stante, hoc natura videlicet vult, salvam esse se, quod concedimus;

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Scientiam pollicentur, quam non erat mirum sapientiae cupido patria esse cariorem. Idem fecisset Epicurus, si sententiam hanc, quae nunc Hieronymi est, coniunxisset cum Aristippi vetere sententia. Cupiditates non Epicuri divisione finiebat, sed sua satietate.

Memini me adesse P. Quid ergo attinet dicere: Nihil haberem, quod reprehenderem, si finitas cupiditates haberent? Estne, quaeso, inquam, sitienti in bibendo voluptas? Iubet igitur nos Pythius Apollo noscere nosmet ipsos.

Certe nihil nisi quod possit ipsum propter se iure laudari. Ergo instituto veterum, quo etiam Stoici utuntur, hinc capiamus exordium. Age, inquies, ista parva sunt. An tu me de L. Quid est igitur, cur ita semper deum appellet Epicurus beatum et aeternum? Illis videtur, qui illud non dubitant bonum dicere -; Videmusne ut pueri ne verberibus quidem a contemplandis rebus perquirendisque deterreantur? A villa enim, credo, et: Si ibi te esse scissem, ad te ipse venissem.

Rhetorice igitur, inquam, nos mavis quam dialectice disputare? Satisne vobis videor pro meo iure in vestris

auribus commentatus? Conferam avum tuum Drusum cum C. Huic mori optimum esse propter desperationem sapientiae, illi propter spem vivere. Quid de Pythagora?

Non est enim vitium in oratione solum, sed etiam in moribus. Quid in isto egregio tuo officio et tanta fide-sic enim existimo-ad corpus refers? Amicitiam autem adhibendam esse censent, quia sit ex eo genere, quae prosunt. Mihi enim satis est, ipsis non satis. Iam id ipsum absurdum, maximum malum neglegi. Ait enim se, si uratur, Quam hoc suave! dicturum. Quae est igitur causa istarum angustiarum? Haec non erant eius, qui innumerabilis mundos infinitasque regiones, quarum nulla esset ora, nulla extremitas, mente peragravisset.