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Inde sermone vario sex illa a Dipylo stadia confecimus. Bonum negas esse divitias, praepostum esse dicis? Dicet pro me ipsa virtus nec dubitabit isti vestro beato M. Illud quaero, quid ei, qui in voluptate summum bonum ponat, consentaneum sit dicere. Quod si ita sit, cur opera philosophiae sit danda nescio. Cur tantas regiones barbarorum pedibus obiit, tot maria transmisit?

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Itaque ab his ordiamur. Portenta haec esse dicit, neque ea ratione ullo modo posse vivi; Equidem etiam Epicurum, in physicis quidem, Democriteum puto. Qui non moveatur et offensione turpitudinis et comprobatione honestatis?

Tu vero, inquam, ducas licet, si sequetur; Habes, inquam, Cato, formam eorum, de quibus loquor, philosophorum. Quonam, inquit, modo? Quasi ego id curem, quid ille aiat aut neget. Minime vero istorum quidem, inquit. Estne, quaeso, inquam, sitienti in bibendo voluptas? Quod si ita sit, cur opera philosophiae sit danda nescio. Experiamur igitur, inquit, etsi habet haec Stoicorum ratio difficilius quiddam et obscurius.

Vide, ne etiam menses! nisi forte eum dicis, qui, simul atque arripuit, interficit. Omnia contraria, quos etiam insanos esse vultis. Idemque diviserunt naturam hominis in animum et corpus. Dempta enim aeternitate nihilo beatior Iuppiter quam Epicurus; Utinam quidem dicerent alium alio beatiorem! Iam ruinas videres. An tu me de L.

Cur ipse Pythagoras et Aegyptum lustravit et Persarum magos adiit? Quae autem natura suae primae institutionis oblita est? Tu enim ista lenius, hic Stoicorum more nos vexat. Ut optime, secundum naturam affectum esse possit. Haec dicuntur fortasse ieiunius; Nihil opus est exemplis hoc facere longius.

An est aliquid, quod te sua sponte delectet? Uterque enim summo bono fruitur, id est voluptate. Si qua in iis corrigere voluit, deteriora fecit. Roges enim Aristonem, bonane ei videantur haec: vacuitas doloris, divitiae, valitudo; Quicquid enim a sapientia proficiscitur, id continuo debet expletum esse omnibus suis partibus; Illa videamus, quae a te de amicitia dicta sunt. Nonne videmus quanta perturbatio rerum omnium consequatur, quanta confusio? Itaque ab his ordiamur. Quonam modo? Quae quidem sapientes sequuntur duce natura tamquam videntes;

Quae diligentissime contra Aristonem dicuntur a Chryippo. Quid est enim aliud esse versutum? Non igitur de improbo, sed de callido improbo quaerimus, qualis Q. Quodsi vultum tibi, si incessum fingeres, quo gravior viderere, non esses tui similis; Sed audiamus ipsum: Compensabatur, inquit, tamen cum his omnibus animi laetitia, quam capiebam memoria rationum inventorumque nostrorum. Negat esse eam, inquit, propter se expetendam. Si longus, levis; Vadem te ad mortem tyranno dabis pro amico, ut Pythagoreus ille Siculo fecit tyranno?

Beatus sibi videtur esse moriens. Negat enim summo bono afferre incrementum diem. Quod quidem iam fit etiam in Academia. Praetereo multos, in bis doctum hominem et suavem, Hieronymum, quem iam cur Peripateticum appellem nescio. Tollitur beneficium, tollitur gratia, quae sunt vincla concordiae. Vidit Homerus probari fabulam non posse, si cantiunculis tantus irretitus vir teneretur; Obsecro, inquit, Torquate, haec dicit Epicurus? Ita relinquet duas, de quibus etiam atque etiam consideret. Proclivi currit oratio.

Vide, quantum, inquam, fallare, Torquate. Quis suae urbis conservatorem Codrum, quis Erechthei filias non maxime laudat? At enim hic etiam dolore. Sed eum qui audiebant, quoad poterant, defendebant sententiam suam.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Aliter homines, aliter philosophos loqui putas oportere? Cur igitur, inquam, res tam

dissimiles eodem nomine appellas? Tollitur beneficium, tollitur gratia, quae sunt vincla concordiae. Duo Reges: constructio interrete. Quid ad utilitatem tantae pecuniae? Illum mallem levares, quo optimum atque humanissimum virum, Cn. Sed ad haec, nisi molestum est, habeo quae velim. Sic enim censent, oportunitatis esse beate vivere.