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Aliter homines, aliter philosophos loqui putas oportere? In qua quid est boni praeter summam voluptatem, et eam sempiternam? Venit ad extremum; Cum audissem Antiochum, Brute, ut solebam, cum M.

Duo Reges: constructio interrete. Scio enim esse quosdam, qui quavis lingua philosophari possint; Ex quo, id quod omnes expetunt, beate vivendi ratio inveniri et comparari potest. Quid autem habent admirationis, cum prope accesseris? Eademne, quae restincta siti? Tum Piso: Quoniam igitur aliquid omnes, quid Lucius noster?

Ut necesse sit omnium rerum, quae natura vigeant, similem esse finem, non eundem. Est enim effectrix multarum et magnarum voluptatum. Quicquid enim a sapientia proficiscitur, id continuo debet expletum esse omnibus suis partibus; Si quidem, inquit, tollerem, sed relinquo. Quodcumque in mentem incideret, et quodcumque tamquam occurreret. Quamvis enim depravatae non sint, pravae tamen esse possunt. Laboro autem non sine causa; Isto modo ne improbos quidem, si essent boni viri. Ex ea difficultate illae fallaciloquae, ut ait Accius, malitiae natae sunt.

Non quaero, quid dicat, sed quid convenienter possit rationi et sententiae suae dicere. Roges enim Aristonem, bonane ei videantur haec: vacuitas doloris, divitiae, valitudo; Quis enim potest ea, quae probabilia videantur ei, non probare? Si enim ad populum me vocas, eum. Eam si varietatem diceres, intellegerem, ut etiam non dicente te intellego; Inde sermone vario sex illa a Dipylo stadia confecimus. Bonum negas esse divitias, praepostum esse dicis? Quare hoc videndum est, possitne nobis hoc ratio philosophorum dare. Summum enm bonum exposuit vacuitatem doloris;

Quod ea non occurrentia fingunt, vincunt Aristonem; Hoc loco discipulos quaerere videtur, ut, qui asoti esse velint, philosophi ante fiant. Sed haec quidem liberius ab eo dicuntur et saepius. Nam quibus rebus efficiuntur voluptates, eae non sunt in potestate sapientis. Primum cur ista res digna odio est, nisi quod

est turpis? Quod ea non occurrentia fingunt, vincunt Aristonem; Sed vos squalidius, illorum vides quam niteat oratio. Non pugnem cum homine, cur tantum habeat in natura boni; Bonum incolumis acies: misera caecitas. Qui ita affectus, beatum esse numquam probabis;

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Cum id fugiunt, re eadem defendunt, quae Peripatetici, verba. Nam de isto magna dissensio est. Si stante, hoc natura videlicet vult, salvam esse se, quod concedimus; Diodorus, eius auditor, adiungit ad honestatem vacuitatem doloris. Tu autem negas fortem esse quemquam posse, qui dolorem malum putet. Paulum, cum regem Persem captum adduceret, eodem flumine invectio? Quae in controversiam veniunt, de iis, si placet, disseramus. Summum enm bonum exposuit vacuitatem doloris;

Qui ita affectus, beatum esse numquam probabis; Beatus autem esse in maximarum rerum timore nemo potest. An eum discere ea mavis, quae cum plane perdidiceriti nihil sciat? Bestiarum vero nullum iudicium puto.

Si quicquam extra virtutem habeatur in bonis. Et ais, si una littera commota sit, fore tota ut labet disciplina. Nescio quo modo praetervolavit oratio. Naturales divitias dixit parabiles esse, quod parvo esset natura contenta. Ecce aliud simile dissimile. Consequens enim est et post oritur, ut dixi. An eiusdem modi? Sumenda potius quam expetenda. Serpere anguiculos, nare

anaticulas, evolare merulas, cornibus uti videmus boves, nepas aculeis. Gloriosa ostentatio in constituendo summo bono. Equidem etiam Epicurum, in physicis quidem, Democriteum puto.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Quid loquor de nobis, qui ad laudem et ad decus nati, suscepti, instituti sumus? Item de contrariis, a quibus ad genera formasque generum venerunt. Iam enim adesse poterit. Quae cum dixisset paulumque institisset, Quid est? Mihi enim satis est, ipsis non satis. De quibus cupio scire quid sentias. Itaque haec cum illis est dissensio, cum Peripateticis nulla sane.

Quare hoc videndum est, possitne nobis hoc ratio philosophorum dare. Haec para/doca illi, nos admirabilia dicamus. Hosne igitur laudas et hanc eorum, inquam, sententiam sequi nos censes oportere? Sed quid attinet de rebus tam apertis plura requirere?