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Honesta oratio, Socratica, Platonis etiam. Apud ceteros autem philosophos, qui quaesivit aliquid, tacet; Non risu potius quam oratione eiciendum? Tria genera bonorum; Hoc etsi multimodis reprehendi potest, tamen accipio, quod dant. Nos quidem Virtutes sic natae sumus, ut tibi serviremus, aliud negotii nihil habemus. Mihi vero, inquit, placet agi subtilius et, ut ipse dixisti, pressius. Miserum hominem! Si dolor summum malum est, dici aliter non potest. Neque solum ea communia, verum etiam paria esse dixerunt.

Sed residamus, inquit, si placet. Praeteritis, inquit, gaudeo. Ergo, si semel tristior effectus est, hilara vita amissa est? De vacuitate doloris eadem sententia erit.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Apparet statim, quae sint officia, quae actiones. At enim hic etiam dolore. An nisi populari fama? Sin te auctoritas commovebat, nobisne omnibus et Platoni ipsi nescio quem illum anteponebas? Quid enim possumus hoc agere divinius? Duo Reges: constructio interrete.

Quod autem in homine praestantissimum atque optimum est, id deseruit. Quod autem satis est, eo quicquid accessit, nimium est; Heri, inquam, ludis commissis ex urbe profectus veni ad vesperum. Odium autem et invidiam facile vitabis. Utram tandem linguam nescio? Isto modo ne improbos quidem, si essent boni viri. Progredientibus autem aetatibus sensim tardeve potius quasi nosmet ipsos cognoscimus. Dolor ergo, id est summum malum, metuetur

semper, etiamsi non aderit;

Quodsi ipsam honestatem undique pertectam atque absolutam. Itaque mihi non satis videmini considerare quod iter sit naturae quaeque progressio. Quae cum praeponunt, ut sit aliqua rerum selectio, naturam videntur sequi; Cum autem in quo sapienter dicimus, id a primo rectissime dicitur.

Iam id ipsum absurdum, maximum malum neglegi. Tecum optime, deinde etiam cum mediocri amico. Post enim Chrysippum eum non sane est disputatum. Immo videri fortasse. Scio enim esse quosdam, qui quavis lingua philosophari possint; Istam voluptatem perpetuam quis potest praestare sapienti? At quicum ioca seria, ut dicitur, quicum arcana, quicum occulta omnia? Itaque e contrario moderati aequabilesque habitus, affectiones ususque corporis apti esse ad naturam videntur. A quibus propter discendi cupiditatem videmus ultimas terras esse peragratas. Utinam quidem dicerent alium alio beatiorem! Iam ruinas videres.

Ita relinquet duas, de quibus etiam atque etiam consideret. Utrum igitur tibi litteram videor an totas paginas commovere? Ergo et avarus erit, sed finite, et adulter, verum habebit modum, et luxuriosus eodem modo. Quae duo sunt, unum facit. Tum ille: Ain tandem? An ea, quae per vinitorem antea consequebatur, per se ipsa curabit? Illud dico, ea, quae dicat, praeclare inter se cohaerere. Cur id non ita fit?

Sic igitur in homine perfectio ista in eo potissimum, quod est optimum, id est in virtute, laudatur. Quamquam tu hanc copiosiorem etiam soles dicere. An dubium est, quin virtus ita maximam partem optineat in rebus humanis, ut reliquas obruat? Quamquam tu hanc copiosiorem etiam soles dicere. Tanta vis admonitionis inest in locis;

Murenam te accusante defenderem. Quos quidem tibi studiose et diligenter tractandos magnopere censeo. Quae cum ita sint, effectum est nihil esse malum, quod turpe non sit. Deinde prima illa, quae in congressu solemus: Quid tu, inquit, huc?

Quae similitudo in genere etiam humano

apparet. Quare ad ea primum, si videtur; Quae animi affectio suum cuique tribuens atque hanc, quam dico. Etenim nec iustitia nec amicitia esse omnino poterunt, nisi ipsae per se expetuntur. Qui potest igitur habitare in beata vita summi mali metus?