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Duarum enim vitarum nobis erunt instituta capienda. Nam et complectitur verbis, quod vult, et dicit plane, quod intellegam; Mihi vero, inquit, placet agi subtilius et, ut ipse dixisti, pressius. Quasi ego id curem, quid ille aiat aut neget. Isto modo, ne si avia quidem eius nata non esset. Re mihi non aeque satisfacit, et quidem locis pluribus.

Ad corpus diceres pertinere-, sed ea, quae dixi, ad corpusne refers? Iis igitur est difficilius satis facere, qui se Latina scripta dicunt contemnere. Negat enim summo bono afferre incrementum diem. Ut non sine causa ex iis memoriae ducta sit disciplina. Propter nos enim illam, non propter eam nosmet ipsos diligimus. Istam voluptatem, inquit, Epicurus ignorat? At enim, qua in vita est aliquid mali, ea beata esse non potest. Traditur, inquit, ab Epicuro ratio neglegendi doloris.

Ut id aliis narrare gestiant? Audax negotium, dicerem impudens, nisi hoc institutum postea translatum ad philosophos nostros esset. Tum ille: Tu autem cum ipse tantum librorum habeas, quos hic tandem requiris? Nam illud quidem adduci vix possum, ut ea, quae senserit ille, tibi non vera videantur. Haec bene dicuntur, nec ego repugno, sed inter sese ipsa pugnant. De vacuitate doloris eadem sententia erit. Videamus igitur sententias eorum, tum ad verba redeamus.

Ita multa dicunt, quae vix intellegam. Quid ergo aliud intellegetur nisi uti ne quae pars naturae neglegatur? At ego quem huic anteponam non audeo dicere; Tecum optime, deinde etiam cum mediocri amico. Bork Ergo et avarus erit, sed finite, et adulter, verum habebit modum, et luxuriosus eodem modo. Nam prius a se poterit quisque discedere quam appetitum earum rerum,

quae sibi conducant, amittere. Apparet statim, quae sint officia, quae actiones.

Et nunc quidem quod eam tuetur, ut de vite potissimum loquar, est id extrinsecus; An quod ita callida est, ut optime possit architectari voluptates? Quis est, qui non oderit libidinosam, protervam adolescentiam? Aliter enim nosmet ipsos nosse non possumus. Tamen a proposito, inquam, aberramus. At enim, qua in vita est aliquid mali, ea beata esse non potest.

Si alia sentit, inquam, alia loquitur, numquam intellegam quid sentiat; Nunc de hominis summo bono quaeritur; Sic enim censent, oportunitatis esse beate vivere. Non enim, si omnia non sequebatur, idcirco non erat ortus illinc. Certe non potest. Qua tu etiam inprudens utebare non numquam. Bonum negas esse divitias, praepostum esse dicis?

Quia dolori non voluptas contraria est, sed doloris privatio. Quae cum magnifice primo dici viderentur, considerata minus probabantur. Beatus autem esse in maximarum rerum timore nemo potest. Sed eum qui audiebant, quoad poterant, defendebant sententiam suam. Piso, familiaris noster, et alia multa et hoc loco Stoicos irridebat: Quid enim? Nam Pyrrho, Aristo, Erillus iam diu abiecti.

Itaque hic ipse iam pridem est reiectus; Quis non odit sordidos, vanos, leves, futtiles? Potius inflammat, ut coercendi magis quam dedocendi esse videantur. Itaque eos id agere, ut a se dolores, morbos, debilitates repellant. Non autem hoc: igitur ne illud quidem. Nihil opus est exemplis hoc facere longius.

Quod ea non occurrentia fingunt, vincunt Aristonem; Si stante, hoc natura videlicet vult, salvam esse se, quod concedimus; An haec ab eo non dicuntur? Quod idem cum vestri faciant, non satis magnam tribuunt inventoribus gratiam.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Et quidem, inquit, vehementer errat; Duo Reges: constructio interrete. Est autem etiam actio quaedam corporis, quae motus et status naturae congruentis tenet; Sed quid sentiat, non

videtis. Quod mihi quidem visus est, cum sciret, velle tamen confitentem audire Torquatum. Indicant pueri, in quibus ut in speculis natura cernitur. Sint ista Graecorum; Philosophi autem in suis lectulis plerumque moriuntur. Videmus in quodam volucrium genere non nulla indicia pietatis, cognitionem, memoriam, in multis etiam desideria videmus. Hic quoque suus est de summoque bono dissentiens dici vere Peripateticus non potest.