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Itaque rursus eadem ratione, qua sum paulo ante usus, haerebitis. Hinc ceteri particulas arripere conati suam quisque videro voluit afferre sententiam. Nosti, credo, illud: Nemo pius est, qui pietatem-; Frater et T. Qui convenit?

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Sin aliud quid voles, postea. Si mala non sunt, iacet omnis ratio Peripateticorum. Quod quidem iam fit etiam in Academia. Num igitur utiliorem tibi hunc Triarium putas esse posse, quam si tua sint Puteolis granaria? Portenta haec esse dicit, neque ea ratione ullo modo posse vivi; Itaque in rebus minime obscuris non multus est apud eos disserendi labor.

Cur igitur, inquam, res tam dissimiles eodem nomine appellas? Obsecro, inquit, Torquate, haec dicit Epicurus? Itaque et manendi in vita et migrandi ratio omnis iis rebus, quas supra dixi, metienda. Sequitur disserendi ratio cognitioque naturae; Luxuriam non reprehendit, modo sit vacua infinita cupiditate et timore. Quid ergo attinet gloriose loqui, nisi constanter loquare? Nemo nostrum istius generis asotos iucunde putat vivere. Paulum, cum regem Persem captum adduceret, eodem flumine invectio?

Duo Reges: constructio interrete. Sed quid minus probandum quam esse aliquem beatum nec satis beatum? Vadem te ad mortem tyranno dabis pro amico, ut Pythagoreus ille Siculo fecit tyranno? Quia dolori non voluptas contraria est, sed doloris privatio. An quod ita callida est, ut optime possit architectari voluptates? Ergo in utroque exercebantur, eaque disciplina effecit tantam illorum utroque in genere dicendi copiam. Neque solum ea

communia, verum etiam paria esse dixerunt.

Hoc est non modo cor non habere, sed ne palatum quidem. Et hunc idem dico, inquieta sed ad virtutes et ad vitia nihil interesse. Et harum quidem rerum facilis est et expedita distinctio. Quid ergo aliud intellegetur nisi uti ne quae pars naturae neglegatur? Certe, nisi voluptatem tanti aestimaretis. Nam ante Aristippus, et ille melius. Quem Tiberina descensio festo illo die tanto gaudio affecit, quanto L. Quis suae urbis conservatorem Codrum, quis Erechthei filias non maxime laudat? Fortasse id optimum, sed ubi illud: Plus semper voluptatis?

An est aliquid, quod te sua sponte delectet? Animadverti, nquam, te isto modo paulo ante ponere, et scio ab Antiocho nostro dici sic solere; Quamvis enim depravatae non sint, pravae tamen esse possunt. Cave putes quicquam esse verius. Tibi hoc incredibile, quod beatissimum. In quo etsi est magnus, tamen nova pleraque et perpauca de moribus. Ut proverbia non nulla veriora sint quam vestra dogmata. Sed haec quidem liberius ab eo dicuntur et saepius.

Nam quid possumus facere melius? Quis enim redargueret? Iam in altera philosophiae parte. Iam in altera philosophiae parte. At miser, si in flagitiosa et vitiosa vita afflueret voluptatibus. Quae diligentissime contra Aristonem dicuntur a Chryippo. Potius inflammat, ut coercendi magis quam dedocendi esse videantur.

Atque haec coniunctio confusioque virtutum tamen a philosophis ratione quadam distinguitur. Quae quo sunt excelsiores, eo dant clariora indicia naturae. Eaedem enim utilitates poterunt eas labefactare atque pervertere. Unum nescio, quo modo possit, si luxuriosus sit, finitas cupiditates habere. Conferam avum tuum Drusum cum C. Consequens enim est et post oritur, ut dixi.

Ad eos igitur converte te, quaeso. Sed nimis multa. Multa sunt dicta ab antiquis de contemnendis ac despiciendis rebus humanis; Sed emolumenta communia esse dicuntur, recte autem facta et peccata non habentur communia.

Haec quo modo conveniant, non sane intellego. Conferam tecum, quam cuique verso rem subicias; Re mihi non aeque satisfacit, et quidem locis pluribus. Ac tamen hic mallet non dolere. Id est enim, de quo quaerimus. Idem iste, inquam, de voluptate quid sentit? In eo autem voluptas omnium Latine loquentium more ponitur, cum percipitur ea, quae sensum aliquem moveat, iucunditas.