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Nos paucis ad haec additis finem faciamus aliquando; Aperiendum est igitur, quid sit voluptas; Nonne videmus quanta perturbatio rerum omnium consequatur, quanta confusio? Nam si propter voluptatem, quae est ista laus, quae possit e macello peti? Portenta haec esse dicit, neque ea ratione ullo modo posse vivi; Idemne potest esse dies saepius, qui semel fuit?

Animum autem reliquis rebus ita perfecit, ut corpus; Tum Triarius: Posthac quidem, inquit, audacius. Hoc ipsum elegantius poni meliusque potuit. Conferam tecum, quam cuique verso rem subicias; Nam illud vehementer repugnat, eundem beatum esse et multis malis oppressum. Hoc positum in Phaedro a Platone probavit Epicurus sensitque in omni disputatione id fieri oportere. Egone quaeris, inquit, quid sentiam? At enim, qua in vita est aliquid mali, ea beata esse non potest.

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In eo enim positum est id, quod dicimus esse expetendum. Faceres tu quidem, Torquate, haec omnia; Cupit enim dcere nihil posse ad beatam vitam deesse sapienti. Ex rebus enim timiditas, non ex vocabulis nascitur. Tum Quintus: Est plane, Piso, ut dicis, inquit. Tu autem negas fortem esse quemquam posse, qui dolorem malum putet. Quare attendo te studiose et, quaecumque rebus iis, de quibus hic sermo est, nomina inponis, memoriae mando;

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Quem Tiberina descensio festo illo die tanto gaudio affecit, quanto L. Non enim ipsa genuit hominem, sed accepit a natura inchoatum. Invidiosum nomen est, infame, suspectum. Atqui iste locus est, Piso, tibi etiam atque etiam confirmandus, inquam; Hoc dixerit potius Ennius: Nimium boni est, cui nihil est mali. Nihilne est in his rebus, quod dignum libero aut indignum esse ducamus? Duo Reges: constructio interrete. Sed ad haec, nisi molestum est, habeo quae velim.

Quod non faceret,

si in voluptate summum bonum poneret. Scaevola tribunus plebis ferret ad plebem vellentne de ea re quaeri. Me igitur ipsum ames oportet, non mea, si veri amici futuri sumus. Atque ab isto capite fluere necesse est omnem rationem bonorum et malorum. Quae si potest singula consolando levare, universa quo modo sustinebit?

An me, inquis, tam amentem putas, ut apud imperitos isto modo loquar? At, si voluptas esset bonum, desideraret. Prioris generis est docilitas, memoria; Habent enim et bene longam et satis litigiosam disputationem. Miserum hominem! Si dolor summum malum est, dici aliter non potest. Si autem id non concedatur, non continuo vita beata tollitur. Quo studio Aristophanem putamus aetatem in litteris duxisse? At iam decimum annum in spelunca iacet.

Verba tu fingas et ea dicas, quae non sentias? Quod ea non occurrentia fingunt, vincunt Aristonem; Cum salvum esse flentes sui respondissent, rogavit essentne fusi hostes. In qua quid est boni praeter summam voluptatem, et eam sempiternam? Quicquid porro animo cernimus, id omne oritur a sensibus; Atque ab his initiis profecti omnium virtutum et originem et progressionem persecuti sunt. Ne tum quidem te respicies et cogitabis sibi quemque natum esse et suis voluptatibus? Aliud igitur esse censet gaudere, aliud non dolere.

Scisse enim te quis coarguere possit? Quos quidem tibi studiose et diligenter tractandos magnopere censeo.

Expectoque quid ad id, quod quaerebam, respondeas. Cur post Tarentum ad Archytam? Immo videri fortasse. Fortasse id optimum, sed ubi illud: Plus semper voluptatis? Non dolere, inquam, istud quam vim habeat postea videro; Item de contrariis, a quibus ad genera formasque generum venerunt. Theophrastus mediocriterne delectat, cum tractat locos ab Aristotele ante tractatos? Nec vero alia sunt quaerenda contra Carneadeam illam sententiam.

Non laboro, inquit, de nomine. Hinc ceteri particulas arripere conati suam quisque videro voluit afferre sententiam.

Cuius ad naturam apta ratio vera illa et summa lex a philosophis dicitur. Hanc quoque iucunditatem, si vis, transfer in animum; Huic mori optimum esse propter desperationem sapientiae, illi propter spem vivere.