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Audax negotium, dicerem impudens, nisi hoc institutum postea translatum ad philosophos nostros esset. Quid est, quod ab ea absolvi et perfici debeat? Ipse Epicurus fortasse redderet, ut Sextus Peducaeus, Sex. Quod autem in homine praestantissimum atque optimum est, id deseruit. Rhetorice igitur, inquam, nos mavis quam dialectice disputare? Atqui perspicuum est hominem e corpore animoque constare, cum primae sint animi partes, secundae corporis. Ergo et avarus erit, sed finite, et adulter, verum habebit modum, et luxuriosus eodem modo. Sed quot homines, tot sententiae; Neque solum ea communia, verum etiam paria esse dixerunt.

Quis istud, quaeso, nesciebat? Bork Quod, inquit, quamquam voluptatibus quibusdam est saepe iucundius, tamen expetitur propter voluptatem. Eademne, quae restincta siti?

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Lorem ipsum dolor sit amet, consectetur adipiscing elit. Iam id ipsum absurdum, maximum malum neglegi. Vide, ne etiam menses! nisi forte eum dicis, qui, simul atque arripuit, interficit. Habent enim et bene longam et satis litigiosam disputationem. Mihi enim erit isdem istis fortasse iam utendum. Duo Reges: constructio interrete. Vide igitur ne non debeas verbis nostris uti, sententiis tuis. Haec et tu ita posuisti, et verba vestra sunt. Inquit, dasne adolescenti veniam? Negat esse eam, inquit, propter se expetendam. Quae similitudo in genere etiam humano apparet.

Satis est tibi in te, satis in legibus, satis in mediocribus amicitiis praesidii. Etenim nec iustitia nec amicitia esse omnino poterunt, nisi ipsae per se expetuntur. Sed quod proximum fuit non

vidit. Quamquam id quidem licebit iis existimare, qui legerint. Prodest, inquit, mihi eo esse animo.

Si qua in iis corrigere voluit, deteriora fecit. Qua tu etiam inprudens utebare non numquam. Sic enim censent, oportunitatis esse beate vivere. Ita redarguitur ipse a sese, convincunturque scripta eius probitate ipsius ac moribus. Nondum autem explanatum satis, erat, quid maxime natura vellet.

Ab hoc autem quaedam non melius quam veteres, quaedam omnino relicta. Qui enim existimabit posse se miserum esse beatus non erit. Aliter homines, aliter philosophos loqui putas oportere? Cyrenaici quidem non recusant; Atqui iste locus est, Piso, tibi etiam atque etiam confirmandus, inquam;

Illud dico, ea, quae dicat, praeclare inter se cohaerere. An potest, inquit ille, quicquam esse suavius quam nihil dolere? Quid turpius quam sapientis vitam ex insipientium sermone pendere? Nunc haec primum fortasse audientis servire debemus.

Indicant pueri, in quibus ut in speculis natura cernitur. An potest, inquit ille, quicquam esse suavius quam nihil dolere? Superiores tres erant, quae esse possent, quarum est una sola defensa, eaque vehementer. Qui bonum omne in virtute ponit, is potest dicere perfici beatam vitam perfectione virtutis; Quid adiuvas? Ego quoque, inquit, didicerim libentius si quid attuleris, quam te reprehenderim.

Eaedem res maneant alio modo. Nec vero alia sunt quaerenda contra Carneadeam illam sententiam. Collatio igitur ista te nihil iuvat. At enim, qua in vita est aliquid mali, ea beata esse non potest. Si est nihil nisi corpus, summa erunt illa: valitudo, vacuitas doloris, pulchritudo, cetera. Verum hoc idem saepe faciamus. Cuius ad naturam apta ratio vera illa et summa lex a philosophis dicitur.

Homines optimi non intellegunt totam rationem everti, si ita res se habeat. Quid enim de amicitia statueris utilitatis causa expetenda vides. Si longus, levis. Ad quorum et cognitionem et usum iam corroborati natura ipsa

praeeunte deducimur. Nam ante Aristippus, et ille melius. Sed residamus, inquit, si placet. Scio enim esse quosdam, qui quavis lingua philosophari possint; Si enim non fuit eorum iudicii, nihilo magis hoc non addito illud est iudicatum-.