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Et hunc idem dico, inquieta sed ad virtutes et ad vitia nihil interesse. Et nunc quidem quod eam tuetur, ut de vite potissimum loquar, est id extrinsecus; Hanc ergo intuens debet institutum illud quasi signum absolvere. Quae sunt igitur communia vobis cum antiquis, iis sic utamur quasi concessis; Sed non alienum est, quo facilius vis verbi intellegatur, rationem huius verbi faciendi Zenonis exponere. Nam quibus rebus efficiuntur voluptates, eae non sunt in potestate sapientis.

Ergo, inquit, tibi Q. Facit enim ille duo seiuncta ultima bonorum, quae ut essent vera, coniungi debuerunt; Te enim iudicem aequum puto, modo quae dicat ille bene noris. Cur fortior sit, si illud, quod tute concedis, asperum et vix ferendum putabit? Scaevolam M. Non laboro, inquit, de nomine. Non autem hoc: igitur ne illud quidem.

Sed quanta sit alias, nunc tantum possitne esse tanta. De vacuitate doloris eadem sententia erit. Philosophi autem in suis lectulis plerumque moriuntur. Ab his oratores, ab his imperatores ac rerum publicarum principes extiterunt. Multa sunt dicta ab antiquis de contemnendis ac despiciendis rebus humanis; Licet hic rursus ea commemores, quae optimis verbis ab Epicuro de laude amicitiae dicta sunt. Falli igitur possumus.

Itaque mihi non satis videmini considerare quod iter sit naturae quaeque progressio. Equidem etiam Epicurum, in physicis quidem, Democriteum puto. Is ita vivebat, ut nulla tam exquisita posset inveniri voluptas, qua non abundaret. Quid turpius quam sapientis vitam ex insipientium sermone pendere? Scaevola tribunus plebis ferret ad plebem vellentne de ea re quaeri. At ille pellit, qui permulcet sensum voluptate.

Collige omnia, quae soletis: Praesidium amicorum. Scio enim esse quosdam, qui quavis lingua philosophari possint; Non autem hoc: igitur ne illud quidem. Dat enim intervalla et relaxat. Iam in altera philosophiae parte.

Si enim ad populum me vocas, eum. Quid enim me prohiberet Epicureum esse, si

probarem, quae ille diceret? Nam aliquando posse recte fieri dicunt nulla expectata nec quaesita voluptate.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Qui bonum omne in virtute ponit, is potest dicere perfici beatam vitam perfectione virtutis; Duo Reges: constructio interrete. Ita prorsus, inquam; Cetera illa adhibebat, quibus demptis negat se Epicurus intellegere quid sit bonum. Si autem id non concedatur, non continuo vita beata tollitur. Cupit enim dcere nihil posse ad beatam vitam deesse sapienti. Apud imperitos tum illa dicta sunt, aliquid etiam coronae datum; Iam quae corporis sunt, ea nec auctoritatem cum animi partibus, comparandam et cognitionem habent faciliorem.

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Plane idem, inquit, et maxima quidem, qua fieri nulla maior potest. Quis est, qui non oderit libidinosam, protervam adolescentiam? Ergo instituto veterum, quo etiam Stoici utuntur, hinc capiamus exordium. Quid est, quod ab ea absolvi et perfici debeat? Quod autem in homine praestantissimum atque optimum est, id deseruit. Quid enim possumus hoc agere divinius? Multoque hoc melius nos veriusque quam Stoici. Non enim solum Torquatus dixit quid sentiret, sed etiam cur.

Hoc loco tenere se Triarius non potuit. Sed mehercule pergrata mihi oratio tua. Nam memini etiam quae nolo, oblivisci non possum quae volo.

Hic ego: Pomponius quidem, inquam, noster iocari videtur, et fortasse suo iure. Nec vero alia sunt quaerenda contra Carneadeam illam sententiam. Si stante, hoc natura videlicet vult, salvam esse se, quod concedimus; Restatis igitur vos;

Quis non odit sordidos, vanos, leves, futtiles? Hoc ne statuam quidem dicturam pater aiebat, si loqui posset. Ut in geometria, prima si dederis, danda sunt omnia. Nunc de hominis summo bono quaeritur; Eorum enim est haec querela, qui sibi cari sunt seseque diligunt. Sed eum qui audiebant, quoad poterant, defendebant sententiam suam. Equidem, sed audistine modo de Carneade?