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Portenta haec esse dicit, neque ea ratione ullo modo posse vivi; Quid de Platone aut de Democrito loquar? At Zeno eum non beatum modo, sed etiam divitem dicere ausus est. Nam illud vehementer repugnat, eundem beatum esse et multis malis oppressum. Quae diligentissime contra Aristonem dicuntur a Chryippo.

Haec igitur Epicuri non probo, inquam. Ergo id est convenienter naturae vivere, a natura discedere. Est igitur officium eius generis, quod nec in bonis ponatur nec in contrariis. Qui potest igitur habitare in beata vita summi mali metus?

At enim sequor utilitatem. Longum est enim ad omnia respondere, quae a te dicta sunt. Nam et a te perfici istam disputationem volo, nec tua mihi oratio longa videri potest. Primum divisit ineleganter; Etsi ea quidem, quae adhuc dixisti, quamvis ad aetatem recte isto modo dicerentur. Satis est ad hoc responsum. Sed emolumenta communia esse dicuntur, recte autem facta et peccata non habentur communia.

Itaque e contrario moderati aequabilesque habitus, affectiones ususque corporis apti esse ad naturam videntur. Sic enim censent, oportunitatis esse beate vivere. Polemoni et iam ante Aristoteli ea prima visa sunt, quae paulo ante dixi. Haec para/doca illi, nos admirabilia dicamus. Cur igitur easdem res, inquam, Peripateticis dicentibus verbum nullum est, quod non intellegatur?

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Quid est enim aliud esse versutum? Tertium autem omnibus aut maximis rebus iis, quae secundum naturam sint, fruentem vivere. Nam ista vestra: Si gravis, brevis; Duo Reges: constructio interrete. Erit enim instructus ad mortem contemnendam, ad exilium, ad ipsum etiam dolorem. ALIO MODO. Inde sermone vario sex illa a Dipylo stadia confecimus.

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Sed quot homines, tot sententiae; Urgent tamen et nihil remittunt. An eum discere ea mavis, quae cum plane perdidiceriti nihil sciat? Saepe ab Aristotele, a Theophrasto mirabiliter est laudata per se ipsa rerum scientia; Sed nunc, quod agimus; At ille non pertimuit saneque fidenter: Istis quidem ipsis verbis, inquit;

Quamvis enim depravatae non sint, pravae tamen esse possunt. Quod cum dixissent, ille contra. Ad corpus diceres pertinere-, sed ea, quae dixi, ad corpusne refers? Hanc ergo intuens debet institutum illud quasi signum absolvere. Hic quoque suus est de summoque bono dissentiens dici vere Peripateticus non potest. Huius, Lyco, oratione locuples, rebus ipsis ielunior. In his igitur partibus duabus nihil erat, quod Zeno commutare gestiret. De hominibus dici non necesse est. Quae in controversiam veniunt, de iis, si placet, disseramus. Quod iam a me expectare noli.

Ut proverbia non nulla veriora sint quam vestra dogmata. Sed tamen intellego quid velit. Nos quidem Virtutes sic natae sumus, ut tibi serviremus, aliud negotii nihil habemus. Aliter enim nosmet ipsos nosse non possumus.

Sed quanta sit alias, nunc tantum possitne esse tanta. Quamquam ab iis philosophiam et omnes ingenuas disciplinas habemus; Illis videtur, qui illud non dubitant bonum dicere -; An vero, inquit, quisquam potest probare, quod perceptfum, quod. Aut haec tibi, Torquate, sunt vituperanda aut patrocinium voluptatis repudiandum. At certe gravius. Inquit, an parum disserui non verbis Stoicos a Peripateticis, sed universa re et tota sententia dissidere? Tamen aberramus a proposito, et, ne longius, prorsus, inquam, Piso, si ista mala sunt, placet. Nihil ad rem! Ne sit sane;

Graece donan, Latine voluptatem vocant. Tertium autem omnibus aut maximis rebus iis,

quae secundum naturam sint, fruentem vivere. Primum divisit ineleganter; At ille pellit, qui permulcet sensum voluptate. Sed ad haec, nisi molestum est, habeo quae velim. Cum autem venissemus in Academiae non sine causa nobilitata spatia, solitudo erat ea, quam volueramus.