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Ita redarguitur ipse a sese, convincunturque scripta eius probitate ipsius ac moribus. Polemoni et iam ante Aristoteli ea prima visa sunt, quae paulo ante dixi. Quae quo sunt excelsiores, eo dant clariora indicia naturae. Hic ego: Pomponius quidem, inquam, noster iocari videtur, et fortasse suo iure. Non ego tecum iam ita iocabor, ut isdem his de rebus, cum L. Sine ea igitur iucunde negat posse se vivere?

Videamus igitur sententias eorum, tum ad verba redeamus. Id Sextilius factum negabat. Cur igitur, inquam, res tam dissimiles eodem nomine appellas? Deinde prima illa, quae in congressu solemus: Quid tu, inquit, huc?

An dolor longissimus quisque miserrimus, voluptatem non optabiliorem diuturnitas facit? Quae fere omnia appellantur uno ingenii nomine, easque virtutes qui habent, ingeniosi vocantur. Illa videamus, quae a te de amicitia dicta sunt.

Sin autem est in ea, quod quidam volunt, nihil impedit hanc nostram comprehensionem summi boni. Quaero igitur, quo modo hae tantae commendationes a natura profectae subito a sapientia relictae sint. Eorum enim est haec querela, qui sibi cari sunt seseque diligunt. Ut optime, secundum naturam affectum esse possit. Portenta haec esse dicit, neque ea ratione ullo modo posse vivi; Atque haec coniunctio confusioque virtutum tamen a philosophis ratione quadam distinguitur. Quae in controversiam veniunt, de iis, si placet, disseramus.

Honesta oratio, Socratica, Platonis etiam.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. In quibus doctissimi illi veteres inesse quiddam caeleste et divinum putaverunt. Scaevola tribunus plebis ferret ad plebem vellentne de ea re quaeri. Itaque haec cum illis est dissensio, cum Peripateticis nulla sane. Ita multa dicunt, quae vix intellegam. At enim hic etiam dolore. Ita ceterorum sententiis semotis relinquitur non mihi cum Torquato, sed virtuti cum voluptate certatio. Duo Reges: constructio interrete. Erit enim mecum, si tecum erit.

Sed ad illum redeo. Nos paucis ad haec additis finem faciamus aliquando; Sed ut iis bonis erigimur, quae expectamus, sic laetamur iis, quae recordamur. Non autem hoc: igitur ne illud quidem. De malis autem et bonis ab iis animalibus, quae nondum depravata sint, ait optime iudicari. Nam his libris eum malo quam reliquo ornatu villae delectari. Paupertas si malum est, mendicus beatus esse nemo potest, quamvis sit sapiens. Sed tamen intellego quid velit. Negat enim summo bono afferre incrementum diem. Egone non intellego, quid sit don Graece, Latine voluptas?

Sin aliud quid voles, postea. Qualem igitur hominem natura inchoavit? Nam bonum ex quo appellatum sit, nescio, praepositum ex eo credo, quod praeponatur aliis. Sed quid minus probandum quam esse aliquem beatum nec satis beatum? Conferam avum tuum Drusum cum C. Traditur, inquit, ab Epicuro ratio neglegendi doloris. Id Sextilius factum negabat.

Nam quid possumus facere melius? Quae animi affectio suum cuique tribuens atque hanc, quam dico. Sed tamen omne, quod de re bona dilucide dicitur, mihi praeclare dici videtur. Propter nos enim illam, non propter eam nosmet ipsos diligimus. Sed haec ab Antiocho, familiari nostro, dicuntur multo melius et fortius, quam a Stasea dicebantur. Idemque diviserunt naturam hominis in animum et corpus.

Summum enm bonum exposuit vacuitatem doloris; Idem iste, inquam, de voluptate quid sentit? Quia, si

mala sunt, is, qui erit in iis, beatus non erit. Qualis ista philosophia est, quae non interitum afferat pravitatis, sed sit contenta mediocritate vitiorum? Illis videtur, qui illud non dubitant bonum dicere -; Quid, si reviviscant Platonis illi et deinceps qui eorum auditores fuerunt, et tecum ita loquantur? Tu autem negas fortem esse quemquam posse, qui dolorem malum putet. Res enim fortasse verae, certe graves, non ita tractantur, ut debent, sed aliquanto minutius.

Tum Piso: Quoniam igitur aliquid omnes, quid Lucius noster? Quid igitur dubitamus in tota eius natura quaerere quid sit effectum?