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Quis enim est, qui non videat haec esse in natura rerum tria? Huic ego, si negaret quicquam interesse ad beate vivendum quali uteretur victu, concederem, laudarem etiam; Ergo omni animali illud, quod appetiti positum est in eo, quod naturae est accommodatum. At enim, qua in vita est aliquid mali, ea beata esse non potest. Quae similitudo in genere etiam humano apparet. Sed quid minus probandum quam esse aliquem beatum nec satis beatum? Quamquam id quidem licebit iis existimare, qui legerint. Cuius ad naturam apta ratio vera illa et summa lex a philosophis dicitur.

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Quamvis enim depravatae non sint, pravae tamen esse possunt. Theophrastus mediocriterne delectat, cum tractat locos ab Aristotele ante tractatos? Tu vero, inquam, ducas licet, si sequetur; Iubet igitur nos Pythius Apollo noscere nosmet ipsos. Isto modo ne improbos quidem, si essent boni viri. Quantum Aristoxeni ingenium consumptum videmus in musicis? Quamquam te quidem video minime esse deterritum. Quod non faceret, si in voluptate summum bonum poneret.

Quid est enim aliud esse versutum? Graece donan, Latine voluptatem vocant. Qui convenit? Quae si potest singula consolando levare, universa quo modo sustinebit? Verum esto; Non quaeritur autem quid naturae tuae consentaneum sit, sed quid disciplinae. Si verbum sequimur, primum longius verbum praepositum quam bonum. Hanc quoque iucunditatem, si vis, transfer in animum;

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Partim cursu et peragratione laetantur, congregatione aliae coetum quodam modo civitatis

imitantur; Sed quanta sit alias, nunc tantum possitne esse tanta.

Quid turpius quam sapientis vitam ex insipientium sermone pendere? Expectoque quid ad id, quod quaerebam, respondeas. Nam illud quidem adduci vix possum, ut ea, quae senserit ille, tibi non vera videantur. Non autem hoc: igitur ne illud quidem. Nos commodius agimus. Itaque quantum adiit periculum! ad honestatem enim illum omnem conatum suum referebat, non ad voluptatem. Omnia contraria, quos etiam insanos esse vultis. Si quidem, inquit, tollerem, sed relinquo.

Deinde prima illa, quae in congressu solemus: Quid tu, inquit, huc? Itaque mihi non satis videmini considerare quod iter sit naturae quaeque progressio. Heri, inquam, ludis commissis ex urbe profectus veni ad vesperum. Et hunc idem dico, inquieta sed ad virtutes et ad vitia nihil interesse. Post enim Chrysippum eum non sane est disputatum. Piso, familiaris noster, et alia multa et hoc loco Stoicos irridebat: Quid enim? Si enim ad populum me vocas, eum. Idque testamento cavebit is, qui nobis quasi oraculum ediderit nihil post mortem ad nos pertinere? Hoc est dicere: Non reprehenderem asotos, si non essent asoti. Legimus tamen Diogenem, Antipatrum, Mnesarchum, Panaetium, multos alios in primisque familiarem nostrum Posidonium. Traditur, inquit, ab Epicuro ratio neglegendi doloris. Progredientibus autem aetatibus sensim tardeve potius quasi nosmet ipsos cognoscimus.

Qua igitur re ab deo vincitur, si aeternitate non vincitur? Inde igitur, inquit, ordiendum est. Primum quid tu dicis breve? Verum tamen cum de rebus grandioribus dicas, ipsae res verba rapiunt; Qui enim voluptatem ipsam contemnunt, iis licet dicere se acupenserem maenae non anteponere. Traditur, inquit, ab Epicuro ratio neglegendi doloris.

Theophrastus mediocriterne delectat, cum tractat locos ab Aristotele ante tractatos? Quod quidem nobis non saepe contingit. Sin dicit obscurari quaedam nec apparere, quia valde parva sint, nos quoque concedimus; Quia

nec honesto quic quam honestius nec turpi turpius.

Quem si tenueris, non modo meum Ciceronem, sed etiam me ipsum abducas licebit. Aliter enim explicari, quod quaeritur, non potest. Nummus in Croesi divitiis obscuratur, pars est tamen divitiarum. Quid enim est a Chrysippo praetermissum in Stoicis? Sed tamen intellego quid velit. Levatio igitur vitiorum magna fit in iis, qui habent ad virtutem progressionis aliquantum.

Cyrenaici quidem non recusant; Haec et tu ita posuisti, et verba vestra sunt. Igitur neque stultorum quisquam beatus neque sapientium non beatus. Duo Reges: constructio interrete. Quae si potest singula consolando levare, universa quo modo sustinebit? Hanc quoque iucunditatem, si vis, transfer in animum; Sit enim idem caecus, debilis. Idemque diviserunt naturam hominis in animum et corpus. Verum hoc idem saepe faciamus. Ut enim consuetudo loquitur, id solum dicitur honestum, quod est populari fama gloriosum.