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Spare

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Non igitur de improbo, sed de callido improbo quaerimus, qualis Q. Videamus igitur sententias eorum, tum ad verba redeamus. Quare, quoniam de primis naturae commodis satis dietum est nunc de maioribus consequentibusque videamus. Bork Mihi quidem Homerus huius modi quiddam vidisse videatur in iis, quae de Sirenum cantibus finxerit.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Occultum facinus esse potuerit, gaudebit; Sed id ne cogitari quidem potest quale sit, ut non repugnet ipsum sibi. Quid enim est a Chrysippo praetermissum in Stoicis? Unum est sine dolore esse, alterum cum voluptate. Quae hic rei publicae vulnera inponebat, eadem ille sanabat. Duo Reges: constructio interrete. Omnium enim rerum principia parva sunt, sed suis progressionibus usa augentur nec sine causa; Atque haec coniunctio confusioque virtutum tamen a philosophis ratione quadam distinguitur.

Cupiditates non Epicuri divisione finiebat, sed sua satietate. Non quaeritur autem quid naturae tuae consentaneum sit, sed quid disciplinae. Sed nonne merninisti licere mihi ista probare, quae sunt a te dicta? Ita enim vivunt quidam, ut eorum vita refellatur oratio. Ne amores quidem sanctos a sapiente alienos esse arbitrantur. Quis est, qui non oderit libidinosam, protervam adolescentiam? Summum enm bonum exposuit vacuitatem doloris; Aliis esse maiora, illud dubium, ad id, quod summum bonum dicitis, ecquaenam possit fieri accessio.

Non est ista, inquam, Piso, magna dissensio. Quae qui non vident, nihil umquam magnum ac cognitione dignum amaverunt. Sed virtutem ipsam inchoavit, nihil amplius. Bonum patria: miserum exilium. Nec vero

sum nescius esse utilitatem in historia, non modo voluptatem. Illa argumenta propria videamus, cur omnia sint paria peccata. His singulis copiose responderi solet, sed quae perspicua sunt longa esse non debent. Quicquid enim a sapientia proficiscitur, id continuo debet expletum esse omnibus suis partibus; Venit enim mihi Platonis in mentem, quem accepimus primum hic disputare solitum; Itaque si aut requietem natura non quaereret aut eam posset alia quadam ratione consequi.

Aliter enim nosmet ipsos nosse non possumus. Cetera illa adhibebat, quibus demptis negat se Epicurus intellegere quid sit bonum. Cum audissem Antiochum, Brute, ut solebam, cum M. Egone quaeris, inquit, quid sentiam? Tollitur beneficium, tollitur gratia, quae sunt vincla concordiae. Aperiendum est igitur, quid sit voluptas;

Hoc est non modo cor non habere, sed ne palatum quidem. Quid est, quod ab ea absolvi et perfici debeat? Sit ista in Graecorum levitate perversitas, qui maledictis insectantur eos, a quibus de veritate dissentiunt. Itaque et manendi in vita et migrandi ratio omnis iis rebus, quas supra dixi, metienda. Quo modo autem optimum, si bonum praeterea nullum est? Tum Torquatus: Prorsus, inquit, assentior; Paria sunt igitur.

Huius ego nunc auctoritatem sequens idem faciam. Ut necesse sit omnium rerum, quae natura vigeant, similem esse finem, non eundem. Vitae autem degendae ratio maxime quidem illis placuit quieta. Atqui perspicuum est hominem e corpore animoque constare, cum primae sint animi partes, secundae corporis.

Hanc se tuus Epicurus omnino ignorare dicit quam aut qualem esse velint qui honestate summum bonum metiantur. Nec lapathi suavitatem acupenseri Galloni Laelius anteponebat, sed suavitatem ipsam neglegebat; Quis non odit sordidos, vanos, leves, futtiles? Quod ea non occurrentia fingunt, vincunt Aristonem; Et quidem illud ipsum non nimium probo et tantum patior, philosophum loqui de cupiditatibus finiendis.

Estne, quaeso, inquam,

sitienti in bibendo voluptas? Quae diligentissime contra Aristonem dicuntur a Chryippo. Vitiosum est enim in dividendo partem in genere numerare. Quid enim tanto opus est instrumento in optimis artibus comparandis? Si enim ita est, vide ne facinus facias, cum mori suadeas. Sed plane dicit quod intellegit.

Quo invento omnis ab eo quasi capite de summo bono et malo disputatio ducitur. Stoici autem, quod finem bonorum in una virtute ponunt, similes sunt illorum; Legimus tamen Diogenem, Antipatrum, Mnesarchum, Panaetium, multos alios in primisque familiarem nostrum Posidonium. Quamquam tu hanc copiosiorem etiam soles dicere.