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Quos quidem tibi studiose et diligenter tractandos magnopere censeo. Quos quidem tibi studiose et diligenter tractandos magnopere censeo. Quid ad utilitatem tantae pecuniae? Huius, Lyco, oratione locuples, rebus ipsis ielunior. Sed tamen omne, quod de re bona dilucide dicitur, mihi praeclare dici videtur. Hic Speusippus, hic Xenocrates, hic eius auditor Polemo, cuius illa ipsa sessio fuit, quam videmus.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Huius, Lyco, oratione locuples, rebus ipsis ielunior. Sed fac ista esse non inportuna; Nam si propter voluptatem, quae est ista laus, quae possit e macello peti? Nam, ut sint illa vendibiliora, haec uberiora certe sunt. Mihi, inquam, qui te id ipsum rogavi? Sed id ne cogitari quidem potest quale sit, ut non repugnet ipsum sibi. Omnia contraria, quos etiam insanos esse vultis. Duo Reges: constructio interrete. Et quidem, inquit, vehementer errat; Ita credo. Iubet igitur nos Pythius Apollo noscere nosmet ipsos.

Tertium autem omnibus aut maximis rebus iis, quae secundum naturam sint, fruentem vivere. Polemoni et iam ante Aristoteli ea prima visa sunt, quae paulo ante dixi. Nunc dicam de voluptate, nihil scilicet novi, ea tamen, quae te ipsum probaturum esse confidam. Facit enim ille

duo seiuncta ultima bonorum, quae ut essent vera, coniungi debuerunt; Quae duo sunt, unum facit. Summus dolor plures dies manere non potest? At iste non dolendi status non vocatur voluptas.

Igitur neque stultorum quisquam beatus neque sapientium non beatus. Qua tu etiam inprudens utebare non numquam. Dicet pro me ipsa virtus nec dubitabit isti vestro beato M. Habent enim et bene longam et satis litigiosam disputationem. Respondent extrema primis, media utrisque, omnia omnibus. Bork An vero, inquit, quisquam potest probare, quod perceptfum, quod. Laelius clamores sofw ille so lebat Edere compellans gumias ex ordine nostros.

Ita ne hoc quidem modo paria peccata sunt. Fortasse id optimum, sed ubi illud: Plus semper voluptatis? Itaque hic ipse iam pridem est reiectus; Consequatur summas voluptates non modo parvo, sed per me nihilo, si potest; Ut nemo dubitet, eorum omnia officia quo spectare, quid sequi, quid fugere debeant? Bork

Collatio igitur ista te nihil iuvat. At enim hic etiam dolore. Dolere malum est: in crucem qui agitur, beatus esse non potest. Bork Sed ea mala virtuti magnitudine obruebantur. Id enim volumus, id contendimus, ut officii fructus sit ipsum officium. Nam si +omnino nos+ neglegemus, in Aristonea vitia incidemus et peccata obliviscemurque quae virtuti ipsi principia dederimus; Traditur, inquit, ab Epicuro ratio neglegendi doloris. Uterque enim summo bono fruitur, id est voluptate.

Quem si tenueris, non modo meum Ciceronem, sed etiam me ipsum abducas licebit. Intellegi quidem, ut propter aliam quampiam rem, verbi gratia propter voluptatem, nos amemus; Id est enim, de quo quaerimus. An dolor longissimus quisque miserrimus, voluptatem non optabiliorem diuturnitas facit? Cur iustitia laudatur? Cur tantas regiones barbarorum pedibus obiit, tot maria transmisit? Eaedem enim utilitates poterunt eas labefactare atque pervertere. Quos nisi redarguimus, omnis virtus, omne decus, omnis vera laus deserenda est. Unum nescio,

quo modo possit, si luxuriosus sit, finitas cupiditates habere.

Polycratem Samium felicem appellabant. Sequitur disserendi ratio cognitioque naturae; Bork Si autem id non concedatur, non continuo vita beata tollitur. Ostendit pedes et pectus. At miser, si in flagitiosa et vitiosa vita afflueret voluptatibus. Sed quae tandem ista ratio est? Itaque fecimus.

Intellegi quidem, ut propter aliam quampiam rem, verbi gratia propter voluptatem, nos amemus; Superiores tres erant, quae esse possent, quarum est una sola defensa, eaque vehementer. Theophrastum tamen adhibeamus ad pleraque, dum modo plus in virtute teneamus, quam ille tenuit, firmitatis et roboris. Aut unde est hoc contritum vetustate proverbium: quicum in tenebris? Ita enim vivunt quidam, ut eorum vita refellatur oratio. Nam bonum ex quo appellatum sit, nescio, praepositum ex eo credo, quod praeponatur aliis. Innumerabilia dici possunt in hanc sententiam, sed non necesse est.

Eadem nunc mea adversum te oratio est. Quamquam id quidem, infinitum est in hac urbe; Illa sunt similia: hebes acies est cuipiam oculorum, corpore alius senescit; Inde sermone vario sex illa a Dipylo stadia confecimus. Ergo id est convenienter naturae vivere, a natura discedere. Praeterea et appetendi et refugiendi et omnino rerum gerendarum initia proficiscuntur aut a voluptate aut a dolore. Virtutibus igitur rectissime mihi videris et ad consuetudinem nostrae orationis vitia posuisse contraria. Semper enim ita adsumit aliquid, ut ea, quae prima dederit, non deserat.