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Quid igitur dubitamus in tota eius natura quaerere quid sit effectum? Ad quorum et cognitionem et usum iam corroborati natura ipsa praeeunte deducimur. Quis enim potest ea, quae probabilia videantur ei, non probare? Qua igitur re ab deo vincitur, si aeternitate non vincitur? Isto modo ne improbos quidem, si essent boni viri. Summus dolor plures dies manere non potest?

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Qui autem diffidet perpetuitati bonorum suorum, timeat necesse est, ne aliquando amissis illis sit miser. Bork Igitur neque stultorum quisquam beatus neque sapientium non beatus. Quid ei reliquisti, nisi te, quoquo modo loqueretur, intellegere, quid diceret? Tum Torquatus: Prorsus, inquit, assentior; An vero, inquit, quisquam potest probare, quod perceptfum, quod.

In quibus doctissimi illi veteres inesse quiddam caeleste et divinum putaverunt. Mihi quidem Antiochum, quem audis, satis belle videris attendere. Duo Reges: constructio interrete. Quae tamen a te agetur non melior, quam illae sunt, quas interdum optines. Et quidem saepe quaerimus verbum Latinum par Graeco et quod idem valeat; Quod autem satis est, eo quicquid accessit, nimium est; An me, inquam, nisi te audire vellem, censes haec dicturum fuisse? Stoici scilicet.

Mihi quidem Antiochum, quem audis, satis belle videris attendere. Plane idem, inquit, et maxima quidem, qua fieri nulla

maior potest. Quid dubitas igitur mutare principia naturae? At, illa, ut vobis placet, partem quandam tuetur, reliquam deserit. Tum Quintus: Est plane, Piso, ut dicis, inquit. Quae ista amicitia est? Et quidem iure fortasse, sed tamen non gravissimum est testimonium multitudinis. Itaque si aut requietem natura non quaereret aut eam posset alia quadam ratione consequi. Sequitur disserendi ratio cognitioque naturae;

Si verbum sequimur, primum longius verbum praepositum quam bonum. At hoc in eo M. Sed potestne rerum maior esse dissensio? Unum nescio, quo modo possit, si luxuriosus sit, finitas cupiditates habere. Te ipsum, dignissimum maioribus tuis, voluptasne induxit, ut adolescentulus eriperes P. Eaedem enim utilitates poterunt eas labefactare atque pervertere.

Ergo adhuc, quantum equidem intellego, causa non videtur fuisse mutandi nominis. At ego quem huic anteponam non audeo dicere; Nescio quo modo praetervolavit oratio. Et hercule-fatendum est enim, quod sentio -mirabilis est apud illos contextus rerum. Scisse enim te quis coarguere possit? Quorum sine causa fieri nihil putandum est. Negat enim summo bono afferre incrementum diem. Videamus animi partes, quarum est conspectus illustrior; Quid me istud rogas? Esse enim quam vellet iniquus iustus poterat inpune.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Atque haec coniunctio confusioque virtutum tamen a philosophis ratione quadam distinguitur. Non modo carum sibi quemque, verum etiam vehementer carum esse?

Qui non moveatur et offensione turpitudinis et comprobatione honestatis? Hoc simile tandem est? Partim cursu et peragratione laetantur, congregatione aliae coetum quodam modo civitatis imitantur; Aliter enim explicari, quod quaeritur, non potest. Ergo hoc quidem apparet, nos ad agendum esse natos.

Est enim effectrix multarum et magnarum voluptatum. Duo enim genera quae erant, fecit tria. Ille vero, si insipiens-quo certe, quoniam tyrannus -, numquam beatus;

Qui igitur convenit ab alia voluptate dicere naturam proficisci, in alia summum bonum ponere? Egone non intellego, quid sit don Graece, Latine voluptas? Illis videtur, qui illud non dubitant bonum dicere -; Hic quoque suus est de summoque bono dissentiens dici vere Peripateticus non potest. Multoque hoc melius nos veriusque quam Stoici. Iubet igitur nos Pythius Apollo noscere nosmet ipsos.

Tollenda est atque extrahenda radicitus. Sed ille, ut dixi, vitiose. Suam denique cuique naturam esse ad vivendum ducem. Luxuriam non reprehendit, modo sit vacua infinita cupiditate et timore. His similes sunt omnes, qui virtuti student levantur vitiis, levantur erroribus, nisi forte censes Ti. Quicquid porro animo cernimus, id omne oritur a sensibus; Et ille ridens: Video, inquit, quid agas; Audax negotium, dicerem impudens, nisi hoc institutum postea translatum ad philosophos nostros esset.