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Bork Nosti, credo, illud: Nemo pius est, qui pietatem-; Voluptatem cum summum bonum diceret, primum in eo ipso parum vidit, deinde hoc quoque alienum; Quid enim ab antiquis ex eo genere, quod ad disserendum valet, praetermissum est? Quasi vero, inquit, perpetua oratio rhetorum solum, non etiam philosophorum sit. Fortemne possumus dicere eundem illum Torquatum? Eam stabilem appellas. Etenim semper illud extra est, quod arte comprehenditur. Roges enim Aristonem, bonane ei videantur haec: vacuitas doloris, divitiae, valitudo; Bork

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Callipho ad virtutem nihil adiunxit nisi voluptatem, Diodorus vacuitatem doloris. Itaque nostrum est-quod nostrum dico, artis est-ad ea principia, quae accepimus. Color egregius, integra valitudo, summa gratia, vita denique conferta voluptatum omnium varietate. Summum enm bonum exposuit vacuitatem doloris; Aliud igitur esse censet gaudere, aliud non dolere. Faceres tu quidem, Torquate, haec omnia; Aut, Pylades cum sis, dices te esse Orestem, ut moriare pro amico? Nonne igitur tibi videntur, inquit, mala? Ubi ut eam caperet aut quando?

Fortasse id optimum, sed ubi illud: Plus semper voluptatis? Ergo ita: non posse honeste vivi, nisi honeste vivatur? Te ipsum, dignissimum maioribus tuis, voluptasne induxit, ut adolescentulus eriperes P. Non autem hoc:

igitur ne illud quidem.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. In motu et in statu corporis nihil inest, quod animadvertendum esse ipsa natura iudicet? Praeteritis, inquit, gaudeo. At, si voluptas esset bonum, desideraret. Tamen aberramus a proposito, et, ne longius, prorsus, inquam, Piso, si ista mala sunt, placet. Ut placet, inquit, etsi enim illud erat aptius, aequum cuique concedere. Duo Reges: constructio interrete. Coniunctio autem cum honestate vel voluptatis vel non dolendi id ipsum honestum, quod amplecti vult, id efficit turpe. Istic sum, inquit. Quo minus animus a se ipse dissidens secumque discordans gustare partem ullam liquidae voluptatis et liberae potest. Sed tamen enitar et, si minus multa mihi occurrent, non fugiam ista popularia.

Bonum integritas corporis: misera debilitas. Legimus tamen Diogenem, Antipatrum, Mnesarchum, Panaetium, multos alios in primisque familiarem nostrum Posidonium. Universa enim illorum ratione cum tota vestra confligendum puto. Ita relinquet duas, de quibus etiam atque etiam consideret. Age nunc isti doceant, vel tu potius quis enim ista melius? Sic enim censent, oportunitatis esse beate vivere. Satisne ergo pudori consulat, si quis sine teste libidini pareat? Non autem hoc: igitur ne illud quidem.

Bonum liberi: misera orbitas. Ex rebus enim timiditas, non ex vocabulis nascitur. Audio equidem philosophi vocem, Epicure, sed quid tibi dicendum sit oblitus es. Graecum enim hunc versum nostis omnes-: Suavis laborum est praeteritorum memoria. Atque haec coniunctio confusioque virtutum tamen a philosophis ratione quadam distinguitur. Dolor ergo, id est summum malum, metuetur semper, etiamsi non aderit; Mihi quidem Antiochum, quem audis, satis belle videris attendere. Nam adhuc, meo fortasse vitio, quid ego quaeram non perspicis. Scisse enim te quis coarguere possit? Sed tamen enitar et, si minus multa mihi occurrent, non fugiam ista popularia.

Quae contraria sunt his, malane?

Tria genera bonorum; His singulis copiose responderi solet, sed quae perspicua sunt longa esse non debent. Sed ille, ut dixi, vitiose. Sic enim censent, oportunitatis esse beate vivere.

Quae si potest singula consolando levare, universa quo modo sustinebit? Quis est enim, in quo sit cupiditas, quin recte cupidus dici possit? Quid, si reviviscant Platonis illi et deinceps qui eorum auditores fuerunt, et tecum ita loquantur? Apud ceteros autem philosophos, qui quaesivit aliquid, tacet;

Nihil enim iam habes, quod ad corpus referas; Primum cur ista res digna odio est, nisi quod est turpis? Tanta vis admonitionis inest in locis; Incommoda autem et commoda-ita enim estmata et dustmata appello-communia esse voluerunt, paria noluerunt. Satis est ad hoc responsum.

Qua ex cognitione facilior facta est investigatio rerum occultissimarum. Age nunc isti doceant, vel tu potius quis enim ista melius? Quod equidem non reprehendo; Ergo instituto veterum, quo etiam Stoici utuntur, hinc capiamus exordium. Me igitur ipsum ames oportet, non mea, si veri amici futuri sumus. Verum esto; Qui enim voluptatem ipsam contemnunt, iis licet dicere se acupenserem maenae non anteponere. Quid enim de amicitia statueris utilitatis causa expetenda vides.