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Mihi enim satis est, ipsis non satis. Satis est ad hoc responsum. Quid igitur, inquit, eos responsuros putas? Huic ego, si negaret quicquam interesse ad beate vivendum quali uteretur victu, concederem, laudarem etiam; Quamquam non negatis nos intellegere quid sit voluptas, sed quid ille dicat. Hanc ergo intuens debet institutum illud quasi signum absolvere. Quicquid porro animo cernimus, id omne oritur a sensibus; Ita ne hoc quidem modo paria peccata sunt. Vitiosum est enim in dividendo partem in genere numerare.

Atqui perspicuum est hominem e corpore animoque constare, cum primae sint animi partes, secundae corporis. Sed ille, ut dixi, vitiose. An eum locum libenter invisit, ubi Demosthenes et Aeschines inter se decertare soliti sunt? Cupiditates non Epicuri divisione finiebat, sed sua satietate.

Quam nemo umquam voluptatem appellavit, appellat; Quasi vero, inquit, perpetua oratio rhetorum solum, non etiam philosophorum sit.

Sed haec omittamus; Huic ego, si negaret quicquam interesse ad beate vivendum quali uteretur victu, concederem, laudarem etiam; Sic enim censent, oportunitatis esse beate vivere. Et tamen ego a philosopho, si afferat eloquentiam, non asperner, si non habeat, non admodum flagitem. Quicquid porro animo cernimus, id omne oritur a sensibus; Nunc vides, quid faciat.

Quid est igitur, cur ita semper deum appellet Epicurus beatum et aeternum? Hoc loco discipulos quaerere videtur, ut, qui asoti esse velint, philosophi ante fiant. Omnia contraria, quos etiam insanos esse vultis. Hanc ergo intuens debet institutum illud quasi signum absolvere. Quodcumque in mentem incideret, et quodcumque tamquam occurreret. Non ego tecum iam ita iocabor, ut isdem his de rebus, cum L. Qua tu etiam inprudens utebare non numquam. Indicant pueri, in quibus ut in speculis natura cernitur.

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Id est enim, de quo quaerimus. Et nemo nimium beatus est; Conferam tecum, quam cuique verso rem subicias; Illa tamen simplicia, vestra versuta. Philosophi autem in suis lectulis plerumque moriuntur. Quae cum praeponunt, ut sit aliqua rerum selectio, naturam videntur sequi; Tum Quintus: Est plane, Piso, ut dicis, inquit. Quod autem magnum dolorem brevem, longinquum levem esse dicitis, id non intellego quale sit.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Inde igitur, inquit, ordiendum est. Duo Reges: constructio interrete. Graecis hoc modicum est: Leonidas, Epaminondas, tres aliqui aut quattuor;

Commoda autem et incommoda in eo genere sunt, quae praeposita et reiecta diximus; Summus dolor plures dies manere non potest? Memini vero, inquam; Aliter enim nosmet ipsos nosse non possumus.

Nos paucis ad haec additis finem faciamus aliquando; Hoc positum in Phaedro a Platone probavit Epicurus sensitque in omni disputatione id fieri oportere. In motu et in statu corporis nihil inest, quod animadvertendum esse ipsa natura iudicet? Quodsi ipsam honestatem undique pertectam atque absolutam. Virtutis, magnitudinis animi, patientiae, fortitudinis fomentis dolor mitigari solet. Si stante, hoc natura videlicet vult, salvam esse se, quod concedimus;

Videsne quam sit magna dissensio?

Quia voluptatem hanc esse sentiunt omnes, quam sensus accipiens movetur et iucunditate quadam perfunditur. Nam de summo mox, ut dixi, videbimus et ad id explicandum disputationem omnem conferemus. Qui enim existimabit posse se miserum esse beatus non erit.