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Summum enm bonum exposuit vacuitatem doloris; Est igitur officium eius generis, quod nec in bonis ponatur nec in contrariis. Itaque haec cum illis est dissensio, cum Peripateticis nulla sane. Quis suae urbis conservatorem Codrum, quis Erechthei filias non maxime laudat? In his igitur partibus duabus nihil erat, quod Zeno commutare gestiret. Nec vero pietas adversus deos nec quanta iis gratia debeatur sine explicatione naturae intellegi potest. Immo vero, inquit, ad beatissime vivendum parum est, ad beate vero satis. Istic sum, inquit.

Levatio igitur vitiorum magna fit in iis, qui habent ad virtutem progressionis aliquantum. Propter nos enim illam, non propter eam nosmet ipsos diligimus. Hoc etsi multimodis reprehendi potest, tamen accipio, quod dant. Cur igitur, cum de re conveniat, non malumus usitate loqui? Nummus in Croesi divitiis obscuratur, pars est tamen divitiarum. Qua tu etiam inprudens utebare non numquam. Hoc loco discipulos quaerere videtur, ut, qui asoti esse velint, philosophi ante fiant. Hic ego: Pomponius quidem, inquam, noster iocari videtur, et fortasse suo iure. Facit enim ille duo seiuncta ultima bonorum, quae ut essent vera, coniungi debuerunt;

Igitur neque stultorum quisquam beatus neque sapientium non beatus. Fortasse id optimum, sed ubi illud: Plus semper voluptatis? Hoc non est positum in nostra actione. Etenim semper illud extra est, quod arte comprehenditur. Ab hoc autem quaedam non melius quam veteres, quaedam omnino relicta. Non

quam nostram quidem, inquit Pomponius iocans;

At ego quem huic anteponam non audeo dicere; Itaque haec cum illis est dissensio, cum Peripateticis nulla sane. Ita similis erit ei finis boni, atque antea fuerat, neque idem tamen; Ita multo sanguine profuso in laetitia et in victoria est mortuus. Expressa vero in iis aetatibus, quae iam confirmatae sunt. Itaque eos id agere, ut a se dolores, morbos, debilitates repellant. Aut haec tibi, Torquate, sunt vituperanda aut patrocinium voluptatis repudiandum. Paupertas si malum est, mendicus beatus esse nemo potest, quamvis sit sapiens. Quis enim potest istis, quae te, ut ais, delectant, brevibus et acutis auditis de sententia decedere?

Si quidem, inquit, tollerem, sed relinquo. Quid, quod homines infima fortuna, nulla spe rerum gerendarum, opifices denique delectantur historia?

Id quaeris, inquam, in quo, utrum respondero, verses te huc atque illuc necesse est. Isto modo ne improbos quidem, si essent boni viri. Graece donan, Latine voluptatem vocant. Mihi quidem Antiochum, quem audis, satis belle videris attendere. Non est igitur summum malum dolor. Duae sunt enim res quoque, ne tu verba solum putes. Sed ille, ut dixi, vitiose.

Non enim solum Torquatus dixit quid sentiret, sed etiam cur. Videamus animi partes, quarum est conspectus illustrior; Quid est igitur, cur ita semper deum appellet Epicurus beatum et aeternum? Quas enim kakaw Graeci appellant, vitia malo quam malitias nominare. Itaque vides, quo modo loquantur, nova verba fingunt, deserunt usitata. Sin aliud quid voles, postea. Verum tamen cum de rebus grandioribus dicas, ipsae res verba rapiunt; Ita enim vivunt quidam, ut eorum vita refellatur oratio. Scrupulum, inquam, abeunti; Frater et T. Atque his de rebus et splendida est eorum et illustris oratio.

Primum cur ista res digna odio est, nisi quod est turpis? Cum sciret confestim esse moriendum eamque mortem ardentiore studio peteret, quam Epicurus voluptatem petendam putat.

Potius ergo illa dicantur: turpe esse, viri non esse debilitari dolore, frangi, succumbere. Ut nemo dubitet, eorum omnia officia quo spectare, quid sequi, quid fugere debeant? Incommoda autem et commoda-ita enim estmata et dustmata appello-communia esse voluerunt, paria noluerunt. Non igitur de improbo, sed de callido improbo quaerimus, qualis Q. Qui non moveatur et offensione turpitudinis et comprobatione honestatis?

Tu vero, inquam, ducas licet, si sequetur; Quid de Pythagora? Maximas vero virtutes iacere omnis necesse est voluptate dominante.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Consequens enim est et post oritur, ut dixi. Qui est in parvis malis. Vitiosum est enim in dividendo partem in genere numerare. Et hunc idem dico, inquieta sed ad virtutes et ad vitia nihil interesse. Duo Reges: constructio interrete. Et si turpitudinem fugimus in statu et motu corporis, quid est cur pulchritudinem non sequamur?