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Verba tu fingas et ea dicas, quae non sentias? Equidem, sed audistine modo de Carneade? Cum ageremus, inquit, vitae beatum et eundem supremum diem, scribebamus haec. Quonam, inquit, modo? Sed ego in hoc resisto;

Quae similitudo in genere etiam humano apparet. Numquam hoc ita defendit Epicurus neque Metrodorus aut quisquam eorum, qui aut saperet aliquid aut ista didicisset. Solum praeterea formosum, solum liberum, solum civem, stultost; Quodcumque in mentem incideret, et quodcumque tamquam occurreret. Non enim, si omnia non sequebatur, idcirco non erat ortus illinc.

Haec quo modo conveniant, non sane intellego. Quae cum essent dicta, discessimus. Ne amores quidem sanctos a sapiente alienos esse arbitrantur. Qui autem esse poteris, nisi te amor ipse ceperit? Maximeque eos videre possumus res gestas audire et legere velle, qui a spe gerendi absunt confecti senectute. Quicquid porro animo cernimus, id omne oritur a sensibus; Quo modo autem philosophus loquitur?

Habes, inquam, Cato, formam eorum, de quibus loquor, philosophorum. Animum autem reliquis rebus ita perfecit, ut corpus; Quis istud possit, inquit, negare? Potius inflammat, ut coercendi magis quam dedocendi esse videantur. Omnia contraria, quos etiam insanos esse vultis. Tu quidem reddes; Quae cum dixisset, finem ille. Utrum igitur tibi litteram videor an totas paginas commovere? Satisne ergo pudori consulat, si quis sine teste libidini pareat? Hinc ceteri particulas arripere conati suam quisque videro voluit afferre sententiam. Beatus autem esse in maximarum rerum timore nemo potest. Id et fieri posse et saepe esse factum et ad voluptates percipiendas maxime pertinere.

De quibus cupio scire quid sentias. Ut in voluptate sit, qui epuletur, in dolore, qui torqueatur. Quasi vero, inquit, perpetua oratio rhetorum solum, non etiam philosophorum sit. Theophrastus mediocriterne delectat, cum tractat locos ab Aristotele ante tractatos?

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Ergo ita: non posse honeste vivi, nisi honeste vivatur? An me, inquam, nisi te audire vellem, censes haec dicturum fuisse? Hic ego: Pomponius quidem, inquam, noster iocari videtur, et fortasse suo iure. Sullae consulatum? Illa tamen simplicia, vestra versuta.

Quaesita enim virtus est, non quae relinqueret naturam, sed quae tueretur. Atqui perspicuum est hominem e corpore animoque constare, cum primae sint animi partes, secundae corporis. Non enim ipsa genuit hominem, sed accepit a natura inchoatum. Si quicquam extra virtutem habeatur in bonis. Nec vero alia sunt quaerenda contra Carneadeam illam sententiam. Multa sunt dicta ab antiquis de contemnendis ac despiciendis rebus humanis; Non quam nostram quidem, inquit Pomponius iocans; Ergo adhuc, quantum equidem intellego, causa non videtur fuisse mutandi nominis. Nec enim, dum metuit, iustus est, et certe, si metuere destiterit, non erit; Idemne, quod iucunde?

Sit hoc ultimum bonorum, quod nunc a me defenditur; Virtutibus igitur rectissime mihi videris et ad consuetudinem nostrae orationis vitia posuisse contraria.

An haec ab eo non dicuntur? Cum ageremus, inquit, vitae beatum et eundem supremum diem, scribebamus haec. Si stante, hoc natura videlicet vult, salvam esse se, quod concedimus; Non est igitur voluptas bonum. Praeclare hoc quidem. Utilitatis causa amicitia est quaesita. Ergo id est convenienter naturae vivere, a natura discedere. Moriatur, inquit. Scio enim esse quosdam, qui quavis lingua philosophari possint; Qui enim voluptatem ipsam contemnunt, iis licet dicere se acupenserem maenae non anteponere.

Sint ista Graecorum;

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Ut optime, secundum naturam affectum esse possit. Fatebuntur Stoici haec omnia dicta esse praeclare, neque eam causam Zenoni desciscendi fuisse. Quid enim est a Chrysippo praetermissum in Stoicis? Cuius similitudine perspecta in formarum specie ac dignitate transitum est ad honestatem dictorum atque factorum. Duo Reges: constructio interrete. Te ipsum, dignissimum maioribus tuis, voluptasne induxit, ut adolescentulus eriperes P. Sin autem eos non probabat, quid attinuit cum iis, quibuscum re concinebat, verbis discrepare? Nunc de hominis summo bono quaeritur; Nec lapathi suavitatem acupenseri Galloni Laelius anteponebat, sed suavitatem ipsam neglegebat; Duo enim genera quae erant, fecit tria.