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An est aliquid, quod te sua sponte delectet? Tum ille: Tu autem cum ipse tantum librorum habeas, quos hic tandem requiris? Cupit enim dcere nihil posse ad beatam vitam deesse sapienti. Idemque diviserunt naturam hominis in animum et corpus.

Hanc ergo intuens debet institutum illud quasi signum absolvere. Ne discipulum abducam, times. Non enim iam stirpis bonum quaeret, sed animalis. Videamus igitur sententias eorum, tum ad verba redeamus. Hoc loco tenere se Triarius non potuit.

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Haec et tu ita posuisti, et verba vestra sunt. Quae sequuntur igitur? Itaque ad tempus ad Pisonem omnes. Immo videri fortasse. Cur post Tarentum ad Archytam? Item de contrariis, a quibus ad genera formasque generum venerunt. Ego vero isti, inquam, permitto. Sed fac ista esse non inportuna;

Atqui perspicuum est hominem e corpore animoque constare, cum primae sint animi partes, secundae corporis. Quod ea non occurrentia fingunt, vincunt Aristonem; An ea, quae per vinitorem antea consequebatur, per se ipsa curabit? Te enim iudicem aequum puto, modo quae dicat ille bene noris. Non est igitur voluptas bonum. Nec enim, dum metuit, iustus

est, et certe, si metuere destiterit, non erit; Non enim ipsa genuit hominem, sed accepit a natura inchoatum.

Expectoque quid ad id, quod quaerebam, respondeas. Res enim se praeclare habebat, et quidem in utraque parte. Collige omnia, quae soletis: Praesidium amicorum. Et harum quidem rerum facilis est et expedita distinctio. Aliter enim explicari, quod quaeritur, non potest. Aliis esse maiora, illud dubium, ad id, quod summum bonum dicitis, ecquaenam possit fieri accessio. Aliter enim nosmet ipsos nosse non possumus. An haec ab eo non dicuntur?

Quorum sine causa fieri nihil putandum est. Propter nos enim illam, non propter eam nosmet ipsos diligimus. Cum autem negant ea quicquam ad beatam vitam pertinere, rursus naturam relinquunt. Themistocles quidem, cum ei Simonides an quis alius artem memoriae polliceretur, Oblivionis, inquit, mallem. An tu me de L. Tubulo putas dicere? Graccho, eius fere, aequal? Verba tu fingas et ea dicas, quae non sentias? Negat esse eam, inquit, propter se expetendam. Atqui perspicuum est hominem e corpore animoque constare, cum primae sint animi partes, secundae corporis.

Eaedem res maneant alio modo. Itaque hic ipse iam pridem est reiectus; Vide igitur ne non debeas verbis nostris uti, sententiis tuis. Quae similitudo in genere etiam humano apparet. Quia nec honesto quic quam honestius nec turpi turpius. Summum a vobis bonum voluptas dicitur. Dicet pro me ipsa virtus nec dubitabit isti vestro beato M.

Sed ut iis bonis erigimur, quae expectamus, sic laetamur iis, quae recordamur. Quae quidem vel cum periculo est quaerenda vobis; An dolor longissimus quisque miserrimus, voluptatem non optabiliorem diuturnitas facit? Nec enim, omnes avaritias si aeque avaritias esse dixerimus, sequetur ut etiam aequas esse dicamus.

Atque his de rebus et splendida est eorum et illustris oratio. Non igitur potestis voluptate omnia dirigentes aut tueri aut retinere virtutem. Quantum Aristoxeni ingenium consumptum

videmus in musicis? Duarum enim vitarum nobis erunt instituta capienda. Semper enim ita adsumit aliquid, ut ea, quae prima dederit, non deserat. Atqui, inquam, Cato, si istud optinueris, traducas me ad te totum licebit. Quid Zeno? Quae si potest singula consolando levare, universa quo modo sustinebit? Idem iste, inquam, de voluptate quid sentit?