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Sed in rebus apertissimis nimium longi sumus. Sed utrum hortandus es nobis, Luci, inquit, an etiam tua sponte propensus es? Si quicquam extra virtutem habeatur in bonis. Hoc simile tandem est? Potius inflammat, ut coercendi magis quam dedocendi esse videantur. Ea, quae dialectici nunc tradunt et docent, nonne ab illis instituta sunt aut inventa sunt?

Ut necesse sit omnium rerum, quae natura vigeant, similem esse finem, non eundem. Expressa vero in iis aetatibus, quae iam confirmatae sunt. Terram, mihi crede, ea lanx et maria deprimet. Nam aliquando posse recte fieri dicunt nulla expectata nec quaesita voluptate. Eam si varietatem diceres, intellegerem, ut etiam non dicente te intellego; Sextilio Rufo, cum is rem ad amicos ita deferret, se esse heredem Q. Aliter enim explicari, quod quaeritur, non potest.

Sed plane dicit quod intellegit. Utinam quidem dicerent alium alio beatiorem! Iam ruinas videres. Et adhuc quidem ita nobis progresso ratio est, ut ea duceretur omnis a prima commendatione naturae. Ex rebus enim timiditas, non ex vocabulis nascitur. Deinde disputat, quod cuiusque generis animantium statui deceat extremum. Itaque hic ipse iam pridem est reiectus; Idem etiam dolorem saepe perpetiuntur, ne, si id non faciant, incidant in maiorem. Nec hoc ille non vidit, sed verborum magnificentia est et gloria delectatus. Faceres tu quidem, Torquate, haec omnia;

Quem si tenueris, non modo meum Ciceronem, sed etiam me ipsum abducas licebit. Hoc positum in Phaedro a Platone probavit Epicurus sensitque in omni disputatione id fieri oportere. Incommoda autem et commoda-ita enim estmata et dustmata appello-communia esse voluerunt, paria noluerunt. Si enim ita est, vide ne facinus facias, cum mori suadeas. Modo etiam paulum ad dexteram de via declinavi, ut ad Pericli sepulcrum accederem. Sed haec quidem liberius ab eo dicuntur et saepius. Quae duo sunt, unum facit. Restinguet citius, si ardentem acceperit. Nam et complectitur verbis, quod vult, et

dicit plane, quod intellegam; Quamquam id quidem licebit iis existimare, qui legerint.

An hoc usque quaque, aliter in vita? Sed haec quidem liberius ab eo dicuntur et saepius. Unum est sine dolore esse, alterum cum voluptate. Comprehensum, quod cognitum non habet?

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Satis est tibi in te, satis in legibus, satis in mediocribus amicitiis praesidii. Aufert enim sensus actionemque tollit omnem. Duo Reges: constructio interrete. Sin autem ad animum, falsum est, quod negas animi ullum esse gaudium, quod non referatur ad corpus. Haec bene dicuntur, nec ego repugno, sed inter sese ipsa pugnant. Sin kakan malitiam dixisses, ad aliud nos unum certum vitium consuetudo Latina traduceret.

Duarum enim vitarum nobis erunt instituta capienda. Quid censes in Latino fore? A primo, ut opinor, animantium ortu petitur origo summi boni. At certe gravius. At ille pellit, qui permulcet sensum voluptate. Quam illa ardentis amores excitaret sui! Cur tandem? Qui ita affectus, beatum esse numquam probabis; Nondum autem explanatum satis, erat, quid maxime natura vellet. Itaque contra est, ac dicitis;

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Quam multa vitiosa! summum enim bonum et malum vagiens puer utra voluptate diiudicabit, stante an movente? Ne amores quidem sanctos a sapiente alienos esse arbitrantur. Nam Pyrrho, Aristo, Erillus iam diu abiecti.

Ita enim vivunt quidam, ut eorum vita refellatur oratio. Est igitur officium eius generis, quod nec in bonis ponatur nec in

contrariis. Itaque primos congressus copulationesque et consuetudinum instituendarum voluntates fieri propter voluptatem; Igitur neque stultorum quisquam beatus neque sapientium non beatus. Idcirco enim non desideraret, quia, quod dolore caret, id in voluptate est. Cur igitur, cum de re conveniat, non malumus usitate loqui?

Quae cum dixisset paulumque institisset, Quid est? Quicquid porro animo cernimus, id omne oritur a sensibus; Hoc unum Aristo tenuit: praeter vitia atque virtutes negavit rem esse ullam aut fugiendam aut expetendam. Nullum inveniri verbum potest quod magis idem declaret Latine, quod Graece, quam declarat voluptas.