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Quae fere omnia appellantur uno ingenii nomine, easque virtutes qui habent, ingeniosi vocantur. Et si turpitudinem fugimus in statu et motu corporis, quid est cur pulchritudinem non sequamur? Hoc non est positum in nostra actione. Non quaeritur autem quid naturae tuae consentaneum sit, sed quid disciplinae.

Et nemo nimium beatus est; Quae duo sunt, unum facit. Apparet statim, quae sint officia, quae actiones. Atque ab his initiis profecti omnium virtutum et originem et progressionem persecuti sunt. Nam si beatus umquam fuisset, beatam vitam usque ad illum a Cyro extructum rogum pertulisset. Quamvis enim depravatae non sint, pravae tamen esse possunt. Consequentia exquirere, quoad sit id, quod volumus, effectum. Nihil enim iam habes, quod ad corpus referas; Varietates autem iniurasque fortunae facile veteres philosophorum praeceptis instituta vita superabat. Primum in nostrane potestate est, quid meminerimus?

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Tu vero, inquam, ducas licet, si sequetur; Quis est tam dissimile homini. Aliter enim nosmet ipsos nosse non possumus. Diodorus, eius auditor, adiungit ad honestatem vacuitatem doloris. Rem unam praeclarissimam omnium maximeque laudandam, penitus viderent, quonam gaudio complerentur, cum tantopere eius adumbrata opinione laetentur?

Laelius clamores sofw ille so lebat Edere compellans

gumias ex ordine nostros. Hic nihil fuit, quod quaereremus. Ea possunt paria non esse. Et hercule-fatendum est enim, quod sentio -mirabilis est apud illos contextus rerum. Huius, Lyco, oratione locuples, rebus ipsis ielunior. Uterque enim summo bono fruitur, id est voluptate. Plane idem, inquit, et maxima quidem, qua fieri nulla maior potest. Atque haec ita iustitiae propria sunt, ut sint virtutum reliquarum communia. Quid vero? Bona autem corporis huic sunt, quod posterius posui, similiora. Ea, quae dialectici nunc tradunt et docent, nonne ab illis instituta sunt aut inventa sunt? Traditur, inquit, ab Epicuro ratio neglegendi doloris.

Deinde prima illa, quae in congressu solemus: Quid tu, inquit, huc? Duo Reges: constructio interrete. Quia, si mala sunt, is, qui erit in iis, beatus non erit. Callipho ad virtutem nihil adiunxit nisi voluptatem, Diodorus vacuitatem doloris. Quae cum dixisset paulumque institisset, Quid est? Negat esse eam, inquit, propter se expetendam.

Scio enim esse quosdam, qui quavis lingua philosophari possint; Atque haec ita iustitiae propria sunt, ut sint virtutum reliquarum communia. Satis est tibi in te, satis in legibus, satis in mediocribus amicitiis praesidii. Res enim concurrent contrariae. Nam aliquando posse recte fieri dicunt nulla expectata nec quaesita voluptate. Non dolere, inquam, istud quam vim habeat postea videro;

Quia dolori non voluptas contraria est, sed doloris privatio. Negat enim summo bono afferre incrementum diem. Traditur, inquit, ab Epicuro ratio neglegendi doloris. Isto modo ne improbos quidem, si essent boni viri. Sed fortuna fortis; Itaque quantum adiit periculum! ad honestatem enim illum omnem conatum suum referebat, non ad voluptatem. Et tamen ego a philosopho, si afferat eloquentiam, non asperner, si non habeat, non admodum flagitem.

At quicum ioca seria, ut dicitur, quicum arcana, quicum occulta omnia? Inscite autem medicinae et gubernationis ultimum cum ultimo sapientiae

comparatur. Octavio fuit, cum illam severitatem in eo filio adhibuit, quem in adoptionem D. Nihil opus est exemplis hoc facere longius. Eadem nunc mea adversum te oratio est. Facit enim ille duo seiuncta ultima bonorum, quae ut essent vera, coniungi debuerunt; Quis est, qui non oderit libidinosam, protervam adolescentiam? Ergo illi intellegunt quid Epicurus dicat, ego non intellego?

Et nemo nimium beatus est; Quid autem habent admirationis, cum prope accesseris? An nisi populari fama? Homines optimi non intellegunt totam rationem everti, si ita res se habeat. Si alia sentit, inquam, alia loquitur, numquam intellegam quid sentiat; Nam et complectitur verbis, quod vult, et dicit plane, quod intellegam; Nec vero alia sunt quaerenda contra Carneadeam illam sententiam. Negabat igitur ullam esse artem, quae ipsa a se proficisceretur;

Aliter enim nosmet ipsos nosse non possumus. Ratio quidem vestra sic cogit. Quid enim necesse est, tamquam meretricem in matronarum coetum, sic voluptatem in virtutum concilium adducere? Quaesita enim virtus est, non quae relinqueret naturam, sed quae tueretur. Miserum hominem! Si dolor summum malum est, dici aliter non potest. At iam decimum annum in spelunca iacet. Sed haec ab Antiocho, familiari nostro, dicuntur multo melius et fortius, quam a Stasea dicebantur.