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Odium autem et invidiam facile vitabis. Refert tamen, quo modo. An vero, inquit, quisquam potest probare, quod perceptfum, quod. Sed residamus, inquit, si placet. Quod praeceptum quia maius erat, quam ut ab homine videretur, idcirco assignatum est deo. Gloriosa ostentatio in constituendo summo bono. Quicquid enim a sapientia proficiscitur, id continuo debet expletum esse omnibus suis partibus; Indicant pueri, in quibus ut in speculis natura cernitur. Quia nec honesto quic quam honestius nec turpi turpius. Ita nemo beato beatior. Et quidem, Cato, hanc totam copiam iam Lucullo nostro notam esse oportebit;

Quid ei reliquisti, nisi te, quoquo modo loqueretur, intellegere, quid diceret? Sic enim censent, oportunitatis esse beate vivere. Ergo et avarus erit, sed finite, et adulter, verum habebit modum, et luxuriosus eodem modo. At enim, qua in vita est aliquid mali, ea beata esse non potest. Quis suae urbis conservatorem Codrum, quis Erechthei filias non maxime laudat? Tertium autem omnibus aut maximis rebus iis, quae secundum naturam sint, fruentem vivere.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Duo enim genera quae erant, fecit tria. Quasi vero, inquit, perpetua oratio rhetorum

solum, non etiam philosophorum sit. Sin kakan malitiam dixisses, ad aliud nos unum certum vitium consuetudo Latina traduceret.

Ille incendat? Utinam quidem dicerent alium alio beatiorem! Iam ruinas videres. Cupiditates non Epicuri divisione finiebat, sed sua satietate. Nobis aliter videtur, recte secusne, postea; In schola desinis. Quae ista amicitia est? Quamvis enim depravatae non sint, pravae tamen esse possunt.

Ratio quidem vestra sic cogit. Primum cur ista res digna odio est, nisi quod est turpis? At Zeno eum non beatum modo, sed etiam divitem dicere ausus est. Primum in nostrane potestate est, quid meminerimus? Iam id ipsum absurdum, maximum malum neglegi. Ut optime, secundum naturam affectum esse possit. Non enim ipsa genuit hominem, sed accepit a natura inchoatum. Istic sum, inquit. Idque testamento cavebit is, qui nobis quasi oraculum ediderit nihil post mortem ad nos pertinere? Et hunc idem dico, inquieta sed ad virtutes et ad vitia nihil interesse.

Quae tamen a te agetur non melior, quam illae sunt, quas interdum optines. Haec et tu ita posuisti, et verba vestra sunt. Ex quo intellegitur officium medium quiddam esse, quod neque in bonis ponatur neque in contrariis. Cur igitur, inquam, res tam dissimiles eodem nomine appellas? Itaque eos id agere, ut a se dolores, morbos, debilitates repellant. Quam tu ponis in verbis, ego positam in re putabam. Deinde prima illa, quae in congressu solemus: Quid tu, inquit, huc? Quaero igitur, quo modo hae tantae commendationes a natura profectae subito a sapientia relictae sint. Quodsi ipsam honestatem undique pertectam atque absolutam. Quod quidem iam fit etiam in Academia. Solum praeterea formosum, solum liberum, solum civem, stultost;

Cum audissem Antiochum, Brute, ut solebam, cum M. Quid autem habent admirationis, cum prope accesseris? Quas enim kakaw Graeci appellant, vitia malo quam malitias nominare. Ita fit ut, quanta differentia est in principiis naturalibus, tanta sit in finibus

bonorum malorumque dissimilitudo. Age nunc isti doceant, vel tu potius quis enim ista melius? Nam aliquando posse recte fieri dicunt nulla expectata nec quaesita voluptate.

Quicquid porro animo cernimus, id omne oritur a sensibus; Itaque quantum adiit periculum! ad honestatem enim illum omnem conatum suum referebat, non ad voluptatem. Negat esse eam, inquit, propter se expetendam. Satis est ad hoc responsum. Ab hoc autem quaedam non melius quam veteres, quaedam omnino relicta. At iam decimum annum in spelunca iacet. Non enim, si omnia non sequebatur, idcirco non erat ortus illinc. Immo videri fortasse. Suo genere perveniant ad extremum; Quod cum accidisset ut alter alterum necopinato videremus, surrexit statim.

Zenonis est, inquam, hoc Stoici. Duo Reges: constructio interrete. Cur tantas regiones barbarorum pedibus obiit, tot maria transmisit? Certe, nisi voluptatem tanti aestimaretis. Prodest, inquit, mihi eo esse animo. Sed quid minus probandum quam esse aliquem beatum nec satis beatum? Primum quid tu dicis breve? Itaque in rebus minime obscuris non multus est apud eos disserendi labor.

Ita enim vivunt quidam, ut eorum vita refellatur oratio. An hoc usque quaque, aliter in vita? Inscite autem medicinae et gubernationis ultimum cum ultimo sapientiae comparatur. Quis enim redargueret? Facillimum id quidem est, inquam. Vos autem cum perspicuis dubia debeatis illustrare, dubiis perspicua conamini tollere. Hoc dixerit potius Ennius: Nimium boni est, cui nihil est mali. Atque his de rebus et splendida est eorum et illustris oratio. Sed eum qui audiebant, quoad poterant, defendebant sententiam suam. Bork