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Ut proverbia non nulla veriora sint quam vestra dogmata. Illis videtur, qui illud non dubitant bonum dicere -; Non est igitur voluptas bonum. Quid ergo hoc loco intellegit honestum? Semper enim ex eo, quod maximas partes continet latissimeque funditur, tota res appellatur. Alterum significari idem, ut si diceretur, officia media omnia aut pleraque servantem vivere. Claudii libidini, qui tum erat summo ne imperio, dederetur.

Urgent tamen et nihil remittunt. Nec vero intermittunt aut admirationem earum rerum, quae sunt ab antiquis repertae, aut investigationem novarum. Sed ea mala virtuti magnitudine obruebantur. Sed quid sentiat, non videtis.

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Suo genere perveniant ad extremum; Tertium autem omnibus aut maximis rebus iis, quae secundum naturam sint, fruentem vivere. Itaque dicunt nec dubitant: mihi sic usus est, tibi ut opus est facto, fac. Sapiens autem semper beatus est et est aliquando in dolore; In qua quid est boni praeter summam voluptatem, et eam sempiternam?

Tu autem negas fortem esse quemquam posse, qui dolorem malum putet. Erit enim instructus ad mortem contemnendam, ad exilium, ad ipsum etiam dolorem. Sed haec omittamus; Deque his rebus satis multa in nostris de re publica libris sunt dicta a Laelio. Odium autem et invidiam facile vitabis.

Nihil opus est exemplis hoc facere longius. Post enim Chrysippum eum non sane est disputatum. Quod autem ratione actum est, id officium appellamus. Aperiendum est igitur, quid sit voluptas; Quantum Aristoxeni

ingenium consumptum videmus in musicis? Suam denique cuique naturam esse ad vivendum ducem.

Itaque ad tempus ad Pisonem omnes. Multa sunt dicta ab antiquis de contemnendis ac despiciendis rebus humanis; Illum mallem levares, quo optimum atque humanissimum virum, Cn. Is ita vivebat, ut nulla tam exquisita posset inveniri voluptas, qua non abundaret. Quare obscurentur etiam haec, quae secundum naturam esse dicimus, in vita beata; De vacuitate doloris eadem sententia erit.

Tu vero, inquam, ducas licet, si sequetur; Si de re disceptari oportet, nulla mihi tecum, Cato, potest esse dissensio. Quid ergo aliud intellegetur nisi uti ne quae pars naturae neglegatur? Quid enim est a Chrysippo praetermissum in Stoicis? Sed residamus, inquit, si placet. Cum ageremus, inquit, vitae beatum et eundem supremum diem, scribebamus haec. Omnium enim rerum principia parva sunt, sed suis progressionibus usa augentur nec sine causa; Ita multa dicunt, quae vix intellegam. Nam si propter voluptatem, quae est ista laus, quae possit e macello peti?

Quid, si etiam iucunda memoria est praeteritorum malorum? Sed id ne cogitari quidem potest quale sit, ut non repugnet ipsum sibi. Dolor ergo, id est summum malum, metuetur semper, etiamsi non aderit; Alterum significari idem, ut si diceretur, officia media omnia aut pleraque servantem vivere. An eum discere ea mavis, quae cum plane perdidiceriti nihil sciat?

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Quid in isto egregio tuo officio et tanta fide-sic enim existimo-ad corpus refers? Si longus, levis. Duo Reges: constructio interrete. Nam si propter voluptatem, quae est ista laus, quae possit e macello peti? Quae fere omnia appellantur uno ingenii nomine, easque virtutes qui habent, ingeniosi vocantur. Terram, mihi crede, ea lanx et maria deprimet. Qui-vere falsone, quaerere mittimus-dicitur oculis se privasse; Quodsi ipsam honestatem undique pertectam atque absolutam. Quid ei reliquisti, nisi te, quoquo

modo loqueretur, intellegere, quid diceret? Cur igitur, inquam, res tam dissimiles eodem nomine appellas?

Omnia peccata paria dicitis. Experiamur igitur, inquit, etsi habet haec Stoicorum ratio difficilius quiddam et obscurius. Nihil opus est exemplis hoc facere longius. Si est nihil nisi corpus, summa erunt illa: valitudo, vacuitas doloris, pulchritudo, cetera. Ab his oratores, ab his imperatores ac rerum publicarum principes extiterunt. Roges enim Aristonem, bonane ei videantur haec: vacuitas doloris, divitiae, valitudo;