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Quae quo sunt excelsiores, eo dant clariora indicia naturae. Nam et complectitur verbis, quod vult, et dicit plane, quod intellegam; An quod ita callida est, ut optime possit architectari voluptates? Et ille ridens: Video, inquit, quid agas; Sic enim censent, oportunitatis esse beate vivere. Negare non possum.

Etsi ea quidem, quae adhuc dixisti, quamvis ad aetatem recte isto modo dicerentur. Commoda autem et incommoda in eo genere sunt, quae praeposita et reiecta diximus; In eo enim positum est id, quod dicimus esse expetendum. Quae iam oratio non a philosopho aliquo, sed a censore opprimenda est. Nec tamen ullo modo summum pecudis bonum et hominis idem mihi videri potest. Erat enim Polemonis. Nunc omni virtuti vitium contrario nomine opponitur.

Certe nihil nisi quod possit ipsum propter se iure laudari. At iste non dolendi status non vocatur voluptas. Sed hoc sane concedamus. Si verbum sequimur, primum longius verbum praepositum quam bonum. Facit igitur Lucius noster prudenter, qui audire de summo bono potissimum velit;

Ita ne hoc quidem modo paria peccata sunt. Nosti, credo, illud: Nemo pius est, qui pietatem-; Ergo adhuc, quantum equidem intellego, causa non videtur fuisse mutandi nominis. Quis, quaeso, illum negat et bonum virum et comem et humanum fuisse? Cum ageremus, inquit, vitae beatum et eundem supremum diem, scribebamus haec. Sic enim censent, oportunitatis esse beate vivere. Et nemo nimium beatus est; De hominibus dici non necesse est.

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Dicet pro me ipsa virtus nec dubitabit isti vestro beato M. Nos vero, inquit ille;

Perturbationes autem nulla naturae vi commoventur,

omniaque ea sunt opiniones ac iudicia levitatis. Comprehensum, quod cognitum non habet? Graece donan, Latine voluptatem vocant. Itaque primos congressus copulationesque et consuetudinum instituendarum voluntates fieri propter voluptatem; Illa sunt similia: hebes acies est cuipiam oculorum, corpore alius senescit; Itaque hic ipse iam pridem est reiectus;

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Quid autem habent admirationis, cum prope accesseris? Quid ergo aliud intellegetur nisi uti ne quae pars naturae neglegatur? Istam voluptatem, inquit, Epicurus ignorat? Quid affers, cur Thorius, cur Caius Postumius, cur omnium horum magister, Orata, non iucundissime vixerit? An tu me de L. Quos quidem tibi studiose et diligenter tractandos magnopere censeo. Duo Reges: constructio interrete.

Homines optimi non intellegunt totam rationem everti, si ita res se habeat. Verum tamen cum de rebus grandioribus dicas, ipsae res verba rapiunt; Qui ita affectus, beatum esse numquam probabis; Quis animo aequo videt eum, quem inpure ac flagitiose putet vivere? Quid, quod res alia tota est? Dat enim intervalla et relaxat. Videsne quam sit magna dissensio? Solum praeterea formosum, solum liberum, solum civem, stultost; Quid iudicant sensus? Paupertas si malum est, mendicus beatus esse nemo potest, quamvis sit sapiens.

Ut id aliis narrare gestiant? Quamquam tu hanc copiosiorem etiam soles dicere. Conclusum est enim contra Cyrenaicos satis acute, nihil ad Epicurum. Nam, ut sint illa vendibiliora, haec uberiora certe sunt. Quare conare, quaeso. Quamvis enim depravatae non sint, pravae tamen esse possunt. Quamquam ab iis philosophiam et omnes ingenuas disciplinas habemus; Haec bene dicuntur, nec ego repugno, sed inter sese ipsa pugnant.

Hoc positum in Phaedro a Platone probavit Epicurus sensitque in omni disputatione id fieri oportere. Quae quidem vel cum periculo est quaerenda vobis; Hinc ceteri particulas arripere conati suam quisque videro

voluit afferre sententiam. Quid est, quod ab ea absolvi et perfici debeat? Sed residamus, inquit, si placet. Sapiens autem semper beatus est et est aliquando in dolore;