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Quamquam non negatis nos intellegere quid sit voluptas, sed quid ille dicat. Atqui reperies, inquit, in hoc quidem pertinacem; Illa argumenta propria videamus, cur omnia sint paria peccata. Itaque primos congressus copulationesque et consuetudinum instituendarum voluntates fieri propter voluptatem; Ita relinquet duas, de quibus etiam atque etiam consideret. Illis videtur, qui illud non dubitant bonum dicere -; Quis enim est, qui non videat haec esse in natura rerum tria? Quod autem satis est, eo quicquid accessit, nimium est;

Apud imperitos tum illa dicta sunt, aliquid etiam coronae datum; Sequitur disserendi ratio cognitioque naturae; Quis suae urbis conservatorem Codrum, quis Erechthei filias non maxime laudat? Sit sane ista voluptas.

Itaque hic ipse iam pridem est reiectus; Itaque mihi non satis videmini considerare quod iter sit naturae quaeque progressio. Aufidio, praetorio, erudito homine, oculis capto, saepe audiebam, cum se lucis magis quam utilitatis desiderio moveri diceret. Ita graviter et severe voluptatem secrevit a bono. Qui ita affectus, beatum esse numquam probabis;

Qui-vere falsone, quaerere mittimus-dicitur oculis se privasse; Non est ista, inquam, Piso, magna dissensio. Stulti autem malorum memoria torquentur, sapientes bona praeterita

grata recordatione renovata delectant. Dulce amarum, leve asperum, prope longe, stare movere, quadratum rotundum. Nam illud vehementer repugnat, eundem beatum esse et multis malis oppressum. Si enim ita est, vide ne facinus facias, cum mori suadeas. Hic ambiguo ludimur. Sed in rebus apertissimis nimium longi sumus. Venit ad extremum;

Respondent extrema primis, media utrisque, omnia omnibus. Quid de Platone aut de Democrito loquar? Progredientibus autem aetatibus sensim tardeve potius quasi nosmet ipsos cognoscimus. Quid autem habent admirationis, cum prope accesseris? Erit enim instructus ad mortem contemnendam, ad exilium, ad ipsum etiam dolorem. Ita relinquet duas, de quibus etiam atque etiam consideret. Ita similis erit ei finis boni, atque antea fuerat, neque idem tamen; Haeret in salebra.

Sullae consulatum? Eam si varietatem diceres, intellegerem, ut etiam non dicente te intellego; Semper enim ex eo, quod maximas partes continet latissimeque funditur, tota res appellatur. Sed venio ad inconstantiae crimen, ne saepius dicas me aberrare; Equidem, sed audistine modo de Carneade? Quamquam tu hanc copiosiorem etiam soles dicere.

Quae quo sunt excelsiores, eo dant clariora indicia naturae. Videmus igitur ut conquiescere ne infantes quidem possint. Te ipsum, dignissimum maioribus tuis, voluptasne induxit, ut adolescentulus eriperes P. Illa argumenta propria videamus, cur omnia sint paria peccata. Ampulla enim sit necne sit, quis non iure optimo irrideatur, si laboret? Nec lapathi suavitatem acupenseri Galloni Laelius anteponebat, sed suavitatem ipsam neglegebat; Qui autem esse poteris, nisi te amor ipse ceperit?

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Perturbationes autem nulla naturae vi commoventur, omniaque ea sunt opiniones ac iudicia levitatis. Quia nec honesto quic quam honestius nec turpi turpius. Hoc dixerit potius Ennius: Nimium boni est, cui nihil est mali. Qui ita affectus, beatum esse numquam probabis; Quid

est enim aliud esse versutum? Sed ego in hoc resisto; Duo Reges: constructio interrete. De illis, cum volemus.

Omnes enim iucundum motum, quo sensus hilaretur. Et quidem iure fortasse, sed tamen non gravissimum est testimonium multitudinis. Aliter homines, aliter philosophos loqui putas oportere? Ut pulsi recurrant? Ne amores quidem sanctos a sapiente alienos esse arbitrantur. Non quam nostram quidem, inquit Pomponius iocans; Num igitur eum postea censes anxio animo aut sollicito fuisse? Refert tamen, quo modo.

At enim sequor utilitatem. Amicitiae vero locus ubi esse potest aut quis amicus esse cuiquam, quem non ipsum amet propter ipsum? Itaque nostrum est-quod nostrum dico, artis est-ad ea principia, quae accepimus. Rationis enim perfectio est virtus; Nam illud quidem adduci vix possum, ut ea, quae senserit ille, tibi non vera videantur. Quid est, quod ab ea absolvi et perfici debeat? Nam quibus rebus efficiuntur voluptates, eae non sunt in potestate sapientis. Si mala non sunt, iacet omnis ratio Peripateticorum. Non dolere, inquam, istud quam vim habeat postea videro; At ille non pertimuit saneque fidenter: Istis quidem ipsis verbis, inquit;