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Nec vero intermittunt aut admirationem earum rerum, quae sunt ab antiquis repertae, aut investigationem novarum. Sed in rebus apertissimis nimium longi sumus. Quis, quaeso, illum negat et bonum virum et comem et humanum fuisse? Qui non moveatur et offensione turpitudinis et comprobatione honestatis? Bonum negas esse divitias, praepostum esse dicis? Aeque enim contingit omnibus fidibus, ut incontentae sint.

Si longus, levis dictata sunt. Cupit enim dcere nihil posse ad beatam vitam deesse sapienti. Refert tamen, quo modo. Hoc positum in Phaedro a Platone probavit Epicurus sensitque in omni disputatione id fieri oportere. Nos commodius agimus. Negat esse eam, inquit, propter se expetendam.

Quis hoc dicit? Hoc non est positum in nostra actione. Primum cur ista res digna odio est, nisi quod est turpis? Qui autem de summo bono dissentit de tota philosophiae ratione dissentit. Graccho, eius fere, aequal? Illa argumenta propria videamus, cur omnia sint paria peccata. Non est ista, inquam, Piso, magna dissensio. Isto modo ne

improbos quidem, si essent boni viri. Quod autem ratione actum est, id officium appellamus.

Sed quid attinet de rebus tam apertis plura requirere? Quid enim est a Chrysippo praetermissum in Stoicis? Hoc est vim afferre, Torquate, sensibus, extorquere ex animis cognitiones verborum, quibus inbuti sumus. Expectoque quid ad id, quod quaerebam, respondeas. Quae qui non vident, nihil umquam magnum ac cognitione dignum amaverunt. Non enim, si omnia non sequebatur, idcirco non erat ortus illinc. Ne in odium veniam, si amicum destitero tueri. Vitiosum est enim in dividendo partem in genere numerare. Et ais, si una littera commota sit, fore tota ut labet disciplina.

Idem etiam dolorem saepe perpetiuntur, ne, si id non faciant, incidant in maiorem. Sed venio ad inconstantiae crimen, ne saepius dicas me aberrare; Si de re disceptari oportet, nulla mihi tecum, Cato, potest esse dissensio. Bonum liberi: misera orbitas. Ut in voluptate sit, qui epuletur, in dolore, qui torqueatur. Cur, nisi quod turpis oratio est?

Si qua in iis corrigere voluit, deteriora fecit. Sic, et quidem diligentius saepiusque ista loquemur inter nos agemusque communiter. Quae quidem sapientes sequuntur duce natura tamquam videntes; Cuius ad naturam apta ratio vera illa et summa lex a philosophis dicitur.

Universa enim illorum ratione cum tota vestra confligendum puto. Quod cum dixissent, ille contra. Hoc loco tenere se Triarius non potuit. Plane idem, inquit, et maxima quidem, qua fieri nulla maior potest. Quasi vero, inquit, perpetua oratio rhetorum solum, non etiam philosophorum sit. Possumusne ergo in vita summum bonum dicere, cum id ne in cena quidem posse videamur? Nemo igitur esse beatus potest.

Ergo in gubernando nihil, in officio plurimum interest, quo in genere peccetur. Illa argumenta propria videamus, cur omnia sint paria peccata. Quid turpius quam sapientis vitam ex insipientium sermone pendere? Teneo, inquit, finem illi videri nihil dolere. Sin dicit

obscurari quaedam nec apparere, quia valde parva sint, nos quoque concedimus; Quae quidem sapientes sequuntur duce natura tamquam videntes; Ego quoque, inquit, didicerim libentius si quid attuleris, quam te reprehenderim.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Cur igitur, cum de re conveniat, non malumus usitate loqui? Quae quidem sapientes sequuntur duce natura tamquam videntes; Quid censes in Latino fore? Duo Reges: constructio interrete. Vadem te ad mortem tyranno dabis pro amico, ut Pythagoreus ille Siculo fecit tyranno? Eaedem enim utilitates poterunt eas labefactare atque pervertere. Conclusum est enim contra Cyrenaicos satis acute, nihil ad Epicurum. Dolere malum est: in crucem qui agitur, beatus esse non potest. Sed in rebus apertissimis nimium longi sumus. Esse enim quam vellet iniquus iustus poterat inpune. Te enim iudicem aequum puto, modo quae dicat ille bene noris. His singulis copiose responderi solet, sed quae perspicua sunt longa esse non debent.

Quamquam id quidem, infinitum est in hac urbe; Quid de Platone aut de Democrito loquar? Nam quibus rebus efficiuntur voluptates, eae non sunt in potestate sapientis. Illa videamus, quae a te de amicitia dicta sunt. Aliena dixit in physicis nec ea ipsa, quae tibi probarentur; Conclusum est enim contra Cyrenaicos satis acute, nihil ad Epicurum. Quis non odit sordidos, vanos, leves, futtiles? Laelius clamores sofw ille so lebat Edere compellans gumias ex ordine nostros. Cur ipse Pythagoras et Aegyptum lustravit et Persarum magos adiit? De ingenio eius in his disputationibus, non de moribus quaeritur. Nec vero intermittunt aut admirationem earum rerum, quae sunt ab antiquis repertae, aut investigationem novarum.