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Stoici autem, quod finem bonorum in una virtute ponunt, similes sunt illorum; Quid de Platone aut de Democrito loquar? Iam id ipsum absurdum, maximum malum neglegi. Qui cum praetor quaestionem inter sicarios exercuisset, ita aperte cepit pecunias ob rem iudicandam, ut anno proximo P.

Non est enim vitium in oratione solum, sed etiam in moribus. Post enim Chrysippum eum non sane est disputatum. Ergo ita: non posse honeste vivi, nisi honeste vivatur? Iam quae corporis sunt, ea nec auctoritatem cum animi partibus, comparandam et cognitionem habent faciliorem. Est tamen ea secundum naturam multoque nos ad se expetendam magis hortatur quam superiora omnia. Et ais, si una littera commota sit, fore tota ut labet disciplina.

Laboro autem non sine causa; Quis enim redargueret? Haec et tu ita posuisti, et verba vestra sunt. Neque enim civitas in seditione beata esse potest nec in discordia dominorum domus; Quis hoc dicit? Possumusne ergo in vita summum bonum dicere, cum id ne in cena quidem posse videamur? Ergo id est convenienter naturae vivere, a natura discedere. Sit hoc ultimum bonorum, quod nunc a me defenditur; Sed haec quidem liberius ab eo dicuntur et saepius.

Portenta haec esse dicit, neque ea ratione ullo modo posse vivi; Recte, inquit, intellegis. Ad eos igitur converte te, quaeso. Collatio igitur ista te nihil iuvat. Audax negotium, dicerem impudens, nisi hoc institutum postea translatum ad philosophos nostros esset. Ille enim occurrentia nescio quae comminiscebatur; Vestri haec verecundius, illi fortasse constantius. Et ais, si una littera commota sit, fore tota ut labet disciplina. Quid turpius quam sapientis vitam ex insipientium sermone pendere? Qui non moveatur et offensione turpitudinis et comprobatione honestatis? Dici enim nihil potest verius.

Videmus igitur ut conquiescere ne infantes quidem possint. An tu me de L. Suam denique cuique naturam esse ad vivendum ducem. Duo Reges: constructio interrete. Sed ego in hoc

resisto; Qualem igitur hominem natura inchoavit? Et quidem saepe quaerimus verbum Latinum par Graeco et quod idem valeat; Cetera illa adhibebat, quibus demptis negat se Epicurus intellegere quid sit bonum.

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Nam ante Aristippus, et ille melius. Sed tamen omne, quod de re bona dilucide dicitur, mihi praeclare dici videtur. Quid ergo aliud intellegetur nisi uti ne quae pars naturae neglegatur? Idemne potest esse dies saepius, qui semel fuit? Qui non moveatur et offensione turpitudinis et comprobatione honestatis? Hoc positum in Phaedro a Platone probavit Epicurus sensitque in omni disputatione id fieri oportere. Ergo ita: non posse honeste vivi, nisi honeste vivatur?

Quodcumque in mentem incideret, et quodcumque tamquam occurreret. Quod autem principium officii quaerunt, melius quam Pyrrho; Sed quid ages tandem, si utilitas ab amicitia, ut fit saepe, defecerit? Aliter enim nosmet ipsos nosse non possumus. Idem iste, inquam, de voluptate quid sentit? Ut in geometria, prima si dederis, danda sunt omnia. Universa enim illorum ratione cum tota vestra confligendum puto. Sed quia studebat laudi et dignitati, multum in virtute processerat.

Quid, si reviviscant Platonis illi et deinceps qui eorum auditores fuerunt, et tecum ita

loquantur? Vestri haec verecundius, illi fortasse constantius. Quam multa vitiosa! summum enim bonum et malum vagiens puer utra voluptate diiudicabit, stante an movente? Itaque e contrario moderati aequabilesque habitus, affectiones ususque corporis apti esse ad naturam videntur. Sed ne, dum huic obsequor, vobis molestus sim. Quae quo sunt excelsiores, eo dant clariora indicia naturae.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Sed emolumenta communia esse dicuntur, recte autem facta et peccata non habentur communia. Quid ergo attinet dicere: Nihil haberem, quod reprehenderem, si finitas cupiditates haberent? Tubulum fuisse, qua illum, cuius is condemnatus est rogatione, P. Quis est autem dignus nomine hominis, qui unum diem totum velit esse in genere isto voluptatis? Egone non intellego, quid sit don Graece, Latine voluptas? Illa videamus, quae a te de amicitia dicta sunt.

Sed ut iis bonis erigimur, quae expectamus, sic laetamur iis, quae recordamur. Si quicquam extra virtutem habeatur in bonis. Invidiosum nomen est, infame, suspectum. Quis animo aequo videt eum, quem inpure ac flagitiose putet vivere? Non autem hoc: igitur ne illud quidem. Venit ad extremum; In quibus doctissimi illi veteres inesse quiddam caeleste et divinum putaverunt.