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Lorem ipsum dolor sit amet, consectetur adipiscing elit. Quorum sine causa fieri nihil putandum est. Sed quid attinet de rebus tam apertis plura requirere? Qui ita affectus, beatum esse numquam probabis; Duo Reges: constructio interrete.

Beatus autem esse in maximarum rerum timore nemo potest. Cum autem negant ea quicquam ad beatam vitam pertinere, rursus naturam relinquunt.

At, illa, ut vobis placet, partem quandam tuetur, reliquam deserit. Parvi enim primo ortu sic iacent, tamquam omnino sine animo sint. Satisne vobis videor pro meo iure in vestris auribus commentatus? Hoc non est positum in nostra actione. Videmusne ut pueri ne verberibus quidem a contemplandis rebus perquirendisque deterreantur? Itaque haec cum illis est dissensio, cum Peripateticis nulla sane.

Illa tamen simplicia, vestra versuta. Quid enim possumus hoc agere divinius? Idem etiam dolorem saepe perpetiuntur, ne, si id non faciant, incidant in maiorem. Facillimum id quidem est, inquam. Qui-vere falsone, quaerere mittimus-dicitur oculis se privasse; Ad corpus diceres pertinere-, sed ea, quae

dixi, ad corpusne refers? Quid ergo aliud intellegetur nisi uti ne quae pars naturae neglegatur? Cave putes quicquam esse verius. Nos commodius agimus.

Multa sunt dicta ab antiquis de contemnendis ac despiciendis rebus humanis; Quicquid enim a sapientia proficiscitur, id continuo debet expletum esse omnibus suis partibus; Eam si varietatem diceres, intellegerem, ut etiam non dicente te intellego; Quae qui non vident, nihil umquam magnum ac cognitione dignum amaverunt. Sed ad haec, nisi molestum est, habeo quae velim. Iam doloris medicamenta illa Epicurea tamquam de narthecio proment: Si gravis, brevis; Id quaeris, inquam, in quo, utrum respondero, verses te huc atque illuc necesse est. Indicant pueri, in quibus ut in speculis natura cernitur. Utrum igitur tibi litteram videor an totas paginas commovere? Aliena dixit in physicis nec ea ipsa, quae tibi probarentur; Si longus, levis. Cur ipse Pythagoras et Aegyptum lustravit et Persarum magos adiit?

Hoc non est positum in nostra actione. Quamquam haec quidem praeposita recte et reiecta dicere licebit. Qui enim existimabit posse se miserum esse beatus non erit. Oratio me istius philosophi non offendit; Quod, inquit, quamquam voluptatibus quibusdam est saepe iucundius, tamen expetitur propter voluptatem. Quamquam tu hanc copiosiorem etiam soles dicere. Quantum Aristoxeni ingenium consumptum videmus in musicis?

Hunc ipsum Zenonis aiunt esse finem declarantem illud, quod a te dictum est, convenienter naturae vivere. Verum tamen cum de rebus grandioribus dicas, ipsae res verba rapiunt; Ergo ita: non posse honeste vivi, nisi honeste vivatur? Eodem modo is enim tibi nemo dabit, quod, expetendum sit, id esse laudabile. Audio equidem philosophi vocem, Epicure, sed quid tibi dicendum sit oblitus es.

Cuius etiam illi hortuli propinqui non memoriam solum mihi afferunt, sed ipsum videntur in conspectu meo ponere. Ille vero, si insipiens-quo certe, quoniam tyrannus -, numquam beatus; Ut necesse sit

omnium rerum, quae natura vigeant, similem esse finem, non eundem. Illa sunt similia: hebes acies est cuipiam oculorum, corpore alius senescit; Et quidem, inquit, vehementer errat; Haec para/doca illi, nos admirabilia dicamus.

Isto modo ne improbos quidem, si essent boni viri. Sin autem eos non probabat, quid attinuit cum iis, quibuscum re concinebat, verbis discrepare? Tibi hoc incredibile, quod beatissimum. Sin laboramus, quis est, qui alienae modum statuat industriae? Age nunc isti doceant, vel tu potius quis enim ista melius? Dempta enim aeternitate nihilo beatior Iuppiter quam Epicurus; Quid autem habent admirationis, cum prope accesseris? Res tota, Torquate, non doctorum hominum, velle post mortem epulis celebrari memoriam sui nominis. Respondent extrema primis, media utrisque, omnia omnibus. Ita multa dicunt, quae vix intellegam. Illis videtur, qui illud non dubitant bonum dicere -; Sed quid attinet de rebus tam apertis plura requirere?

Quamquam te quidem video minime esse deterritum. Quamquam tu hanc copiosiorem etiam soles dicere. Mihi enim satis est, ipsis non satis. Non est igitur voluptas bonum. Ne amores quidem sanctos a sapiente alienos esse arbitrantur.