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Primum cur ista res digna odio est, nisi quod est turpis? Hic Speusippus, hic Xenocrates, hic eius auditor Polemo, cuius illa ipsa sessio fuit, quam videmus. Compensabatur, inquit, cum summis doloribus laetitia. Hoc enim constituto in philosophia constituta sunt omnia. Ego quoque, inquit, didicerim libentius si quid attuleris, quam te reprehenderim.

Maximas vero virtutes iacere omnis necesse est voluptate dominante. Et ille ridens: Video, inquit, quid agas; Quae si potest singula consolando levare, universa quo modo sustinebit? Ergo hoc quidem apparet, nos ad agendum esse natos. Quonam modo?

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Duo Reges: constructio interrete. Perturbationes autem nulla naturae vi commoventur, omniaque ea sunt opiniones ac iudicia levitatis. Paupertas si malum est, mendicus beatus esse nemo potest, quamvis sit sapiens. Quos quidem tibi studiose et diligenter tractandos magnopere censeo. Si enim ita est, vide ne facinus facias, cum mori suadeas. Si longus, levis dictata sunt. Id enim volumus, id contendimus, ut officii fructus sit ipsum officium. Parvi enim primo ortu sic iacent, tamquam omnino sine animo sint. Non est igitur

voluptas bonum.

Non est enim vitium in oratione solum, sed etiam in moribus. Eam si varietatem diceres, intellegerem, ut etiam non dicente te intellego; Atque haec coniunctio confusioque virtutum tamen a philosophis ratione quadam distinguitur. Scaevola tribunus plebis ferret ad plebem vellentne de ea re quaeri. Aliter enim nosmet ipsos nosse non possumus.

Cum salvum esse flentes sui respondissent, rogavit essentne fusi hostes. Nos quidem Virtutes sic natae sumus, ut tibi serviremus, aliud negotii nihil habemus. Nobis aliter videtur, recte secusne, postea; Tollenda est atque extrahenda radicitus. Iubet igitur nos Pythius Apollo noscere nosmet ipsos. Quod praeceptum quia maius erat, quam ut ab homine videretur, idcirco assignatum est deo. Homines optimi non intellegunt totam rationem everti, si ita res se habeat.

Cum ageremus, inquit, vitae beatum et eundem supremum diem, scribebamus haec. Nec vero alia sunt quaerenda contra Carneadeam illam sententiam. Sed quid attinet de rebus tam apertis plura requirere? Nunc omni virtuti vitium contrario nomine opponitur. Ab his oratores, ab his imperatores ac rerum publicarum principes extiterunt. Deinde prima illa, quae in congressu solemus: Quid tu, inquit, huc? Mihi enim erit isdem istis fortasse iam utendum. Quamquam ab iis philosophiam et omnes ingenuas disciplinas habemus;

Bork Quod si ita se habeat, non possit beatam praestare vitam sapientia. Non enim solum Torquatus dixit quid sentiret, sed etiam cur. Sed quanta sit alias, nunc tantum possitne esse tanta. Ad eos igitur converte te, quaeso.

Quis non odit sordidos, vanos, leves, futtiles? Satis est ad hoc responsum. Dulce amarum, leve asperum, prope longe, stare movere, quadratum rotundum. Quid igitur, inquit, eos responsuros putas? Quod vestri quidem vel optime disputant, nihil opus esse eum, qui philosophus futurus sit, scire litteras. Hoc etsi multimodis reprehendi potest, tamen accipio, quod dant. Itaque e contrario moderati

aequabilesque habitus, affectiones ususque corporis apti esse ad naturam videntur. Haec para/doca illi, nos admirabilia dicamus.

Sed ad rem redeamus; Ut optime, secundum naturam affectum esse possit. Itaque contra est, ac dicitis; Post enim Chrysippum eum non sane est disputatum.

Dicet pro me ipsa virtus nec dubitabit isti vestro beato M. Sit hoc ultimum bonorum, quod nunc a me defenditur; Sed quid minus probandum quam esse aliquem beatum nec satis beatum? Atqui reperies, inquit, in hoc quidem pertinacem; Gerendus est mos, modo recte sentiat. Iam doloris medicamenta illa Epicurea tamquam de narthecio proment: Si gravis, brevis; Innumerabilia dici possunt in hanc sententiam, sed non necesse est. Praeterea sublata cognitione et scientia tollitur omnis ratio et vitae degendae et rerum gerendarum.