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Inde igitur, inquit, ordiendum est. Sed eum qui audiebant, quoad poterant, defendebant sententiam suam. Et certamen honestum et disputatio splendida! omnis est enim de virtutis dignitate contentio. Nonne igitur tibi videntur, inquit, mala? Sed tamen enitar et, si minus multa mihi occurrent, non fugiam ista popularia. Animum autem reliquis rebus ita perfecit, ut corpus;

Sic enim censent, oportunitatis esse beate vivere. Quid, de quo nulla dissensio est? Qua ex cognitione facilior facta est investigatio rerum occultissimarum. Nam si +omnino nos+ neglegemus, in Aristonea vitia incidemus et peccata obliviscemurque quae virtuti ipsi principia dederimus; Aut, Pylades cum sis, dices te esse Orestem, ut moriare pro amico? Dulce amarum, leve asperum, prope longe, stare movere, quadratum rotundum. Quis est tam dissimile homini. Quod autem satis est, eo quicquid accessit, nimium est; Summum enm bonum exposuit vacuitatem doloris;

Itaque nostrum est-quod nostrum dico, artis est-ad ea principia, quae accepimus. Mihi enim satis est, ipsis non satis. Aperiendum est igitur, quid sit voluptas; Si quicquam extra virtutem habeatur in bonis. Quod ea non occurrentia fingunt, vincunt Aristonem; Sin eam, quam Hieronymus, ne fecisset idem, ut voluptatem illam Aristippi in prima commendatione poneret.

Haec para/doca illi, nos admirabilia dicamus. Similiter sensus, cum accessit ad naturam, tuetur illam quidem, sed etiam se tuetur; Te enim iudicem aequum puto, modo quae dicat ille bene noris. Quid enim? Et quod est munus, quod opus sapientiae? Aliter enim explicari, quod quaeritur, non potest.

Quodsi vultum tibi, si incessum fingeres, quo gravior viderere, non esses tui similis;

Recte, inquit, intellegis. Summum enm bonum exposuit vacuitatem doloris; Ego quoque, inquit, didicerim libentius si quid attuleris, quam te reprehenderim. Graecum enim hunc versum nostis omnes-: Suavis laborum est praeteritorum memoria. Hic Speusippus, hic Xenocrates, hic eius auditor Polemo, cuius illa ipsa sessio fuit, quam videmus. Certe non potest. Cum id fugiunt, re eadem defendunt, quae Peripatetici, verba. Qualis ista philosophia est, quae non interitum afferat pravitatis, sed sit contenta mediocritate vitiorum? Confecta res esset. Indicant pueri, in quibus ut in speculis natura cernitur.

Ait enim se, si uratur, Quam hoc suave! dicturum. At ille pellit, qui permulcet sensum voluptate. Nondum autem explanatum satis, erat, quid maxime natura vellet. Idcirco enim non desideraret, quia, quod dolore caret, id in voluptate est. Idem iste, inquam, de voluptate quid sentit? Legimus tamen Diogenem, Antipatrum, Mnesarchum, Panaetium, multos alios in primisque familiarem nostrum Posidonium. An tu me de L. Nec vero sum nescius esse utilitatem in historia, non modo voluptatem. Et ille ridens: Video, inquit, quid agas; Intrandum est igitur in rerum naturam et penitus quid ea postulet pervidendum; Ne amores quidem sanctos a sapiente alienos esse arbitrantur. Si enim ad populum me vocas, eum.

Quae similitudo in genere etiam humano apparet. Quem ad modum quis ambulet, sedeat, qui ductus oris, qui vultus in quoque sit? Hoc est non modo cor non habere, sed ne palatum quidem. Idemque diviserunt naturam hominis in animum et corpus. Et quod est munus, quod opus sapientiae? Consequentia exquirere, quoad sit id, quod volumus, effectum. Ita enim vivunt quidam, ut eorum vita refellatur oratio.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Hunc vos beatum; Quae in controversiam veniunt, de iis, si placet, disseramus. Cur id non ita fit? Itaque nostrum

est-quod nostrum dico, artis est-ad ea principia, quae accepimus. Duo Reges: constructio interrete. Istam voluptatem, inquit, Epicurus ignorat? Idem adhuc; Quia dolori non voluptas contraria est, sed doloris privatio.

Sed finge non solum callidum eum, qui aliquid improbe faciat, verum etiam praepotentem, ut M. Servari enim iustitia nisi a forti viro, nisi a sapiente non potest. Quod vestri non item. Illa sunt similia: hebes acies est cuipiam oculorum, corpore alius senescit;

Sed nimis multa. Et ille ridens: Video, inquit, quid agas; Quamquam tu hanc copiosiorem etiam soles dicere. Ut non sine causa ex iis memoriae ducta sit disciplina. Easdemne res?