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Suam denique cuique naturam esse ad vivendum ducem. Quem si tenueris, non modo meum Ciceronem, sed etiam me ipsum abducas licebit. Quid ergo hoc loco intellegit honestum? Suam denique cuique naturam esse ad vivendum ducem. Semovenda est igitur voluptas, non solum ut recta sequamini, sed etiam ut loqui deceat frugaliter. Hoc dixerit potius Ennius: Nimium boni est, cui nihil est mali.

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Lorem ipsum dolor sit amet, consectetur adipiscing elit. Quae hic rei publicae vulnera inponebat, eadem ille sanabat. Nihil enim iam habes, quod ad corpus referas; Contemnit enim disserendi elegantiam, confuse loquitur. Eiuro, inquit adridens, iniquum, hac quidem de re; Est igitur officium eius generis, quod nec in bonis ponatur nec in contrariis. Duo Reges: constructio interrete. Traditur, inquit, ab Epicuro ratio neglegendi doloris.

Quod cum accidisset ut alter alterum necopinato videremus, surrexit statim. Quid enim de amicitia statueris utilitatis causa expetenda vides. Quod si ita se habeat, non possit beatam praestare vitam sapientia. Tenent mordicus. Atque haec ita iustitiae propria sunt, ut sint virtutum reliquarum communia. Deinde disputat, quod cuiusque generis animantium statui deceat extremum. Ita graviter et severe voluptatem secrevit a bono. Apud ceteros autem philosophos, qui quaesivit aliquid, tacet; Et hi

quidem ita non sola virtute finem bonorum contineri putant, ut rebus tamen omnibus virtutem anteponant; Quod ea non occurrentia fingunt, vincunt Aristonem;

Expectoque quid ad id, quod quaerebam, respondeas. Atqui reperies, inquit, in hoc quidem pertinacem; Itaque quantum adiit periculum! ad honestatem enim illum omnem conatum suum referebat, non ad voluptatem. Quem Tiberina descensio festo illo die tanto gaudio affecit, quanto L. Et hunc idem dico, inquieta sed ad virtutes et ad vitia nihil interesse. Quid, cum fictas fabulas, e quibus utilitas nulla elici potest, cum voluptate legimus?

Estne, quaeso, inquam, sitienti in bibendo voluptas? Neutrum vero, inquit ille. Quo invento omnis ab eo quasi capite de summo bono et malo disputatio ducitur. Quid, si non sensus modo ei sit datus, verum etiam animus hominis? Itaque eos id agere, ut a se dolores, morbos, debilitates repellant. His similes sunt omnes, qui virtuti student levantur vitiis, levantur erroribus, nisi forte censes Ti. Quem si tenueris, non modo meum Ciceronem, sed etiam me ipsum abducas licebit. Videamus animi partes, quarum est conspectus illustrior; Non minor, inquit, voluptas percipitur ex vilissimis rebus quam ex pretiosissimis. Quamquam haec quidem praeposita recte et reiecta dicere licebit.

Non est ista, inquam, Piso, magna dissensio. Ille vero, si insipiens-quo certe, quoniam tyrannus -, numquam beatus; Non potes, nisi retexueris illa. Nullum inveniri verbum potest quod magis idem declaret Latine, quod Graece, quam declarat voluptas.

Ex quo, id quod omnes expetunt, beate vivendi ratio inveniri et comparari potest. Quid enim possumus hoc agere divinius? Bestiarum vero nullum iudicium puto. Quod quidem iam fit etiam in Academia. Nam quid possumus facere melius? Memini vero, inquam;

Quamquam te quidem video minime esse deterritum. Ut optime, secundum naturam affectum esse possit. Tubulo putas dicere? Quod si ita se habeat, non possit beatam praestare vitam

sapientia.

Fadio Gallo, cuius in testamento scriptum esset se ab eo rogatum ut omnis hereditas ad filiam perveniret. Frater et T. Sed id ne cogitari quidem potest quale sit, ut non repugnet ipsum sibi. Progredientibus autem aetatibus sensim tardeve potius quasi nosmet ipsos cognoscimus. Hoc non est positum in nostra actione. In quibus doctissimi illi veteres inesse quiddam caeleste et divinum putaverunt. Bona autem corporis huic sunt, quod posterius posui, similiora. Quid enim tanto opus est instrumento in optimis artibus comparandis?

Itaque eos id agere, ut a se dolores, morbos, debilitates repellant. Quae animi affectio suum cuique tribuens atque hanc, quam dico. Prodest, inquit, mihi eo esse animo. Tu vero, inquam, ducas licet, si sequetur;