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Diodorus, eius auditor, adiungit ad honestatem vacuitatem doloris. Tecum optime, deinde etiam cum mediocri amico. Pudebit te, inquam, illius tabulae, quam Cleanthes sane commode verbis depingere solebat. Quae diligentissime contra Aristonem dicuntur a Chryippo. Vos autem cum perspicuis dubia debeatis illustrare, dubiis perspicua conamini tollere. Sed quid sentiat, non videtis.

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Lorem ipsum dolor sit amet, consectetur adipiscing elit. Tertium autem omnibus aut maximis rebus iis, quae secundum naturam sint, fruentem vivere. Diodorus, eius auditor, adiungit ad honestatem vacuitatem doloris. Potius inflammat, ut coercendi magis quam dedocendi esse videantur. Duo Reges: constructio interrete. Equidem, sed audistine modo de Carneade? Quae autem natura suae primae institutionis oblita est?

Quid enim est a Chrysippo praetermissum in Stoicis? Prioris generis est docilitas, memoria; Quid de Platone aut de Democrito loquar? Nonne videmus quanta perturbatio rerum omnium consequatur, quanta confusio? Dicet pro me ipsa virtus nec dubitabit isti vestro beato M. Ad eas enim res ab Epicuro praecepta dantur. Tollitur beneficium, tollitur gratia, quae sunt vincla concordiae. Quae fere omnia appellantur uno ingenii nomine, easque virtutes qui habent, ingeniosi vocantur.

Quod autem principium officii quaerunt, melius quam Pyrrho; Vulgo enim dicitur: Iucundi acti labores, nec male Euripidesconcludam, si potero, Latine; Quid in isto egregio tuo officio et tanta fide-sic enim existimo-ad corpus refers? Tibi hoc incredibile, quod beatissimum.

Qui enim

existimabit posse se miserum esse beatus non erit. Parvi enim primo ortu sic iacent, tamquam omnino sine animo sint. A mene tu? Et quod est munus, quod opus sapientiae? Bork Quid ergo aliud intellegetur nisi uti ne quae pars naturae neglegatur? Indicant pueri, in quibus ut in speculis natura cernitur. Quid ad utilitatem tantae pecuniae?

Magno hic ingenio, sed res se tamen sic habet, ut nimis imperiosi philosophi sit vetare meminisse. Tibi hoc incredibile, quod beatissimum. Eam tum adesse, cum dolor omnis absit; Ita enim vivunt quidam, ut eorum vita refellatur oratio. Quis istud, quaeso, nesciebat? Beatus sibi videtur esse moriens. De vacuitate doloris eadem sententia erit. Paulum, cum regem Persem captum adduceret, eodem flumine invectio? Ergo hoc quidem apparet, nos ad agendum esse natos.

Sed erat aequius Triarium aliquid de dissensione nostra iudicare. Urgent tamen et nihil remittunt. O magnam vim ingenii causamque iustam, cur nova existeret disciplina! Perge porro. Si quae forte-possumus. Sed tamen enitar et, si minus multa mihi occurrent, non fugiam ista popularia. Hoc non est positum in nostra actione. Habes, inquam, Cato, formam eorum, de quibus loquor, philosophorum. Sed quid sentiat, non videtis. His enim rebus detractis negat se reperire in asotorum vita quod reprehendat. An potest, inquit ille, quicquam esse suavius quam nihil dolere? Praeclare enim Plato: Beatum, cui etiam in senectute contigerit, ut sapientiam verasque opiniones assequi possit. Animi enim quoque dolores percipiet omnibus partibus maiores quam corporis.

Hic, qui utrumque probat, ambobus debuit uti, sicut facit re, neque tamen dividit verbis. Nam cui proposito sit conservatio sui, necesse est huic partes quoque sui caras suo genere laudabiles. Cum ageremus, inquit, vitae beatum et eundem supremum diem, scribebamus haec. Tum Torquatus: Prorsus, inquit, assentior; Et ille ridens: Video, inquit, quid agas; Ait enim se, si uratur, Quam hoc suave! dicturum.

Non

igitur potestis voluptate omnia dirigentes aut tueri aut retinere virtutem. Putabam equidem satis, inquit, me dixisse. Vide, ne etiam menses! nisi forte eum dicis, qui, simul atque arripuit, interficit. Sic, et quidem diligentius saepiusque ista loquemur inter nos agemusque communiter. Igitur neque stultorum quisquam beatus neque sapientium non beatus.

Sed finge non solum callidum eum, qui aliquid improbe faciat, verum etiam praepotentem, ut M. Quid de Platone aut de Democrito loquar? Negabat igitur ullam esse artem, quae ipsa a se proficisceretur; Duarum enim vitarum nobis erunt instituta capienda. Iam contemni non poteris.