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Lorem ipsum dolor sit amet, consectetur adipiscing elit. Hoc est non dividere, sed frangere. Nam quid possumus facere melius? Egone quaeris, inquit, quid sentiam? Illi enim inter se dissentiunt. Eorum enim est haec querela, qui sibi cari sunt seseque diligunt. Duo Reges: constructio interrete. Comprehensum, quod cognitum non habet? Quamquam non negatis nos intellegere quid sit voluptas, sed quid ille dicat.

Longum est enim ad omnia respondere, quae a te dicta sunt. Positum est a nostris in iis esse rebus, quae secundum naturam essent, non dolere;

Sin dicit obscurari quaedam nec apparere, quia valde parva sint, nos quoque concedimus; Itaque hoc frequenter dici solet a vobis, non intellegere nos, quam dicat Epicurus voluptatem. Quamquam te quidem video minime esse deterritum. Quas enim kakaw Graeci appellant, vitia malo quam malitias nominare. Sed non alienum est, quo facilius vis verbi intellegatur, rationem huius verbi faciendi Zenonis exponere. Cenasti in vita numquam bene, cum omnia in ista Consumis squilla atque acupensere cum decimano. Tubulum fuisse, qua illum, cuius is condemnatus est rogatione, P. Hoc sic expositum dissimile est superiori. Sed potestne rerum maior esse dissensio? Cuius similitudine perspecta in formarum specie ac dignitate transitum est ad honestatem dictorum atque factorum. Paulum, cum regem Persem captum adduceret, eodem flumine invectio?

Ita cum ea volunt retinere, quae superiori sententiae conveniunt, in Aristonem incidunt; Ipse Epicurus fortasse redderet, ut Sextus Peducaeus, Sex. Heri, inquam, ludis commissis ex urbe profectus veni ad vesperum. Nondum autem explanatum satis, erat, quid maxime natura vellet. Sed tamen intellego quid velit. Nos cum te, M. Aliter enim nosmet ipsos nosse non possumus. Ut in voluptate sit, qui epuletur, in dolore, qui torqueatur.

At ego quem huic anteponam non audeo dicere; Sed quid attinet de rebus tam apertis plura requirere? Equidem etiam Epicurum, in physicis quidem, Democriteum puto. Te ipsum, dignissimum maioribus tuis, voluptasne induxit, ut adolescentulus eriperes P. Quod autem ratione actum est, id officium appellamus. Quicquid enim a sapientia proficiscitur, id continuo debet expletum esse omnibus suis partibus; Piso igitur hoc modo, vir optimus tuique, ut scis, amantissimus. Fortasse id optimum, sed ubi illud: Plus semper voluptatis?

Sed vos squalidius, illorum vides quam niteat oratio. Ex quo intellegitur officium medium quiddam esse, quod neque in bonis ponatur neque in contrariis. Bork Quia nec honesto quic quam

honestius nec turpi turpius. Si quae forte-possumus. Quod si ita sit, cur opera philosophiae sit danda nescio. Intellegi quidem, ut propter aliam quampiam rem, verbi gratia propter voluptatem, nos amemus; Beatus sibi videtur esse moriens. Claudii libidini, qui tum erat summo ne imperio, dederetur. Eadem nunc mea adversum te oratio est. Quid de Pythagora?

Tertium autem omnibus aut maximis rebus iis, quae secundum naturam sint, fruentem vivere. Neque solum ea communia, verum etiam paria esse dixerunt. Nisi autem rerum natura perspecta erit, nullo modo poterimus sensuum iudicia defendere. Vide, ne etiam menses! nisi forte eum dicis, qui, simul atque arripuit, interficit.

Aliter enim explicari, quod quaeritur, non potest. Dic in quovis conventu te omnia facere, ne doleas. Res enim fortasse verae, certe graves, non ita tractantur, ut debent, sed aliquanto minutius. Est enim tanti philosophi tamque nobilis audacter sua decreta defendere. Primum in nostrane potestate est, quid meminerimus? Post enim Chrysippum eum non sane est disputatum. Cur, nisi quod turpis oratio est?

Compensabatur, inquit, cum summis doloribus laetitia. Summum enm bonum exposuit vacuitatem doloris; Quicquid enim a sapientia proficiscitur, id continuo debet expletum esse omnibus suis partibus; Et homini, qui ceteris animantibus plurimum praestat, praecipue a natura nihil datum esse dicemus? Ergo hoc quidem apparet, nos ad agendum esse natos.

An eum discere ea mavis, quae cum plane perdidiceriti nihil sciat? Si alia sentit, inquam, alia loquitur, numquam intellegam quid sentiat; Ex ea difficultate illae fallaciloquae, ut ait Accius, malitiae natae sunt. Quodcumque in mentem incideret, et quodcumque tamquam occurreret.

Quae qui non vident, nihil umquam magnum ac cognitione dignum amaverunt. Maximas vero virtutes iacere omnis necesse est voluptate dominante. Quo studio Aristophanem putamus aetatem in litteris duxisse? Tollenda est atque extrahenda radicitus. Ut

necesse sit omnium rerum, quae natura vigeant, similem esse finem, non eundem. Sed quot homines, tot sententiae; Quae cum essent dicta, finem fecimus et ambulandi et disputandi. Aliis esse maiora, illud dubium, ad id, quod summum bonum dicitis, ecquaenam possit fieri accessio. Facit igitur Lucius noster prudenter, qui audire de summo bono potissimum velit;