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Lorem ipsum dolor sit amet, consectetur adipiscing elit. Vitiosum est enim in dividendo partem in genere numerare. Minime vero istorum quidem, inquit. Verum hoc idem saepe faciamus. Duo Reges: constructio interrete. Sed nimis multa. Nihil opus est exemplis hoc facere longius. Cum autem negant ea quicquam ad beatam vitam pertinere, rursus naturam relinquunt. Iubet igitur nos Pythius Apollo noscere nosmet ipsos. Non dolere, inquam, istud quam vim habeat postea videro; Cum ageremus, inquit, vitae beatum et eundem supremum diem, scribebamus haec.

In qua si nihil est praeter rationem, sit in una virtute finis bonorum; Longum est enim ad omnia respondere, quae a te dicta sunt. Quis, quaeso, illum negat et bonum virum et comem et humanum fuisse? Quid igitur dubitamus in tota eius natura quaerere quid sit effectum? Si enim ad populum me vocas, eum. Quamquam in hac divisione rem ipsam prorsus probo, elegantiam desidero. Ille enim occurrentia nescio quae comminiscebatur;

Atque ita re simpliciter primo collocata reliqua subtilius persequentes corporis bona facilem quandam rationem habere censebant; Qua igitur re ab deo vincitur, si aeternitate non vincitur? Atqui reperies, inquit, in hoc quidem pertinacem;

Honesta oratio, Socratica, Platonis etiam. Potius inflammat, ut coercendi magis quam dedocendi esse videantur. Non igitur potestis voluptate

omnia dirigentes aut tueri aut retinere virtutem. Ait enim se, si uratur, Quam hoc suave! dicturum.

Quod si ita se habeat, non possit beatam praestare vitam sapientia. At iste non dolendi status non vocatur voluptas. Quid enim tanto opus est instrumento in optimis artibus comparandis? Negabat igitur ullam esse artem, quae ipsa a se proficisceretur; Sin dicit obscurari quaedam nec apparere, quia valde parva sint, nos quoque concedimus; Nulla erit controversia. Atqui iste locus est, Piso, tibi etiam atque etiam confirmandus, inquam;

A primo, ut opinor, animantium ortu petitur origo summi boni. Hic Speusippus, hic Xenocrates, hic eius auditor Polemo, cuius illa ipsa sessio fuit, quam videmus. Tum mihi Piso: Quid ergo? Quae est igitur causa istarum angustiarum?

Videmusne ut pueri ne verberibus quidem a contemplandis rebus perquirendisque deterreantur? Inde sermone vario sex illa a Dipylo stadia confecimus. Semper enim ex eo, quod maximas partes continet latissimeque funditur, tota res appellatur. Si quidem, inquit, tollerem, sed relinquo. Sedulo, inquam, faciam. Teneo, inquit, finem illi videri nihil dolere.

Ait enim se, si uratur, Quam hoc suave! dicturum. Compensabatur, inquit, cum summis doloribus laetitia. Itaque primos congressus copulationesque et consuetudinum instituendarum voluntates fieri propter voluptatem; Si enim non fuit eorum iudicii, nihilo magis hoc non addito illud est iudicatum-. Non enim, si omnia non sequebatur, idcirco non erat ortus illinc. Si de re disceptari oportet, nulla mihi tecum, Cato, potest esse dissensio.

Hoc uno captus Erillus scientiam summum bonum esse defendit nec rem ullam aliam per se expetendam. Ad eos igitur converte te, quaeso. Gracchum patrem non beatiorem fuisse quam fillum, cum alter stabilire rem publicam studuerit, alter evertere. Ergo hoc quidem apparet, nos ad agendum esse natos. Nam ante Aristippus, et ille melius. Atqui eorum nihil est eius generis, ut sit in fine atque extrerno

bonorum. Nummus in Croesi divitiis obscuratur, pars est tamen divitiarum. Quae in controversiam veniunt, de iis, si placet, disseramus.

Idem iste, inquam, de voluptate quid sentit? Scrupulum, inquam, abeunti; Dolor ergo, id est summum malum, metuetur semper, etiamsi non aderit; Nobis Heracleotes ille Dionysius flagitiose descivisse videtur a Stoicis propter oculorum dolorem. Ea, quae dialectici nunc tradunt et docent, nonne ab illis instituta sunt aut inventa sunt? Quo invento omnis ab eo quasi capite de summo bono et malo disputatio ducitur. Nihil opus est exemplis hoc facere longius. Quod totum contra est. Conferam avum tuum Drusum cum C.