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Respondent extrema primis, media utrisque, omnia omnibus. Cur igitur easdem res, inquam, Peripateticis dicentibus verbum nullum est, quod non intellegatur? Quae quidem vel cum periculo est quaerenda vobis; Idemne, quod iucunde? Idem iste, inquam, de voluptate quid sentit? Graccho, eius fere, aequal? Sint ista Graecorum; Istam voluptatem perpetuam quis potest praestare sapienti?

Verum hoc loco sumo verbis his eandem certe vim voluptatis Epicurum nosse quam ceteros. Cur fortior sit, si illud, quod tute concedis, asperum et vix ferendum putabit? Nihil sane. Tantum dico, magis fuisse vestrum agere Epicuri diem natalem, quam illius testamento cavere ut ageretur. Illis videtur, qui illud non dubitant bonum dicere -; Nec enim, dum metuit, iustus est, et certe, si metuere destiterit, non erit;

O magnam vim ingenii causamque iustam, cur nova existeret disciplina! Perge porro. Id quaeris, inquam, in quo, utrum respondero, verses te huc

atque illuc necesse est. Quid iudicant sensus? Qui enim voluptatem ipsam contemnunt, iis licet dicere se acupenserem maenae non anteponere. Simus igitur contenti his. Ita ne hoc quidem modo paria peccata sunt.

Hoc ille tuus non vult omnibusque ex rebus voluptatem quasi mercedem exigit. An hoc usque quaque, aliter in vita? Eam stabilem appellas. Eorum enim omnium multa praetermittentium, dum eligant aliquid, quod sequantur, quasi curta sententia; Quae similitudo in genere etiam humano apparet. Si quicquam extra virtutem habeatur in bonis. Hoc sic expositum dissimile est superiori.

An quod ita callida est, ut optime possit architectari voluptates? Quicquid enim a sapientia proficiscitur, id continuo debet expletum esse omnibus suis partibus; Quae quidem sapientes sequuntur duce natura tamquam videntes; Estne, quaeso, inquam, sitienti in bibendo voluptas? O magnam vim ingenii causamque iustam, cur nova existeret disciplina! Perge porro. Si quicquam extra virtutem habeatur in bonis. Nam illud quidem adduci vix possum, ut ea, quae senserit ille, tibi non vera videantur. Sit sane ista voluptas.

Hoc positum in Phaedro a Platone probavit Epicurus sensitque in omni disputatione id fieri oportere. Solum praeterea formosum, solum liberum, solum civem, stultost; Quis non odit sordidos, vanos, leves, futtiles? Videmusne ut pueri ne verberibus quidem a contemplandis rebus perquirendisque deterreantur? Illa argumenta propria videamus, cur omnia sint paria peccata. Quam si explicavisset, non tam haesitaret.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Conferam tecum, quam cuique verso rem subicias; Atque hoc loco similitudines eas, quibus illi uti solent, dissimillimas proferebas. Quo studio Aristophanem putamus aetatem in litteris duxisse? Si alia sentit, inquam, alia loquitur, numquam intellegam quid sentiat; Duo Reges: constructio interrete. Hic ambiguo ludimur. Ita prorsus, inquam; Tum ille timide vel potius verecunde: Facio, inquit.

Quid sequatur, quid repugnet, vident. Qui-vere falsone, quaerere mittimus-dicitur oculis se privasse;

Est enim tanti philosophi tamque nobilis audacter sua decreta defendere. Illud quaero, quid ei, qui in voluptate summum bonum ponat, consentaneum sit dicere. Sapiens autem semper beatus est et est aliquando in dolore; Aliter enim explicari, quod quaeritur, non potest. At cum de plurimis eadem dicit, tum certe de maximis. Quae quidem vel cum periculo est quaerenda vobis;

Claudii libidini, qui tum erat summo ne imperio, dederetur. Dempta enim aeternitate nihilo beatior Iuppiter quam Epicurus; Illa argumenta propria videamus, cur omnia sint paria peccata. Quod non faceret, si in voluptate summum bonum poneret.

Nunc ita separantur, ut disiuncta sint, quo nihil potest esse perversius. Nec lapathi suavitatem acupenseri Galloni Laelius anteponebat, sed suavitatem ipsam neglegebat; Ego quoque, inquit, didicerim libentius si quid attuleris, quam te reprehenderim. Et hercule-fatendum est enim, quod sentio -mirabilis est apud illos contextus rerum. Ita graviter et severe voluptatem secrevit a bono. Hoc Hieronymus summum bonum esse dixit. Proclivi currit oratio. Qui enim voluptatem ipsam contemnunt, iis licet dicere se acupenserem maenae non anteponere.