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Id est enim, de quo quaerimus. Quae quidem sapientes sequuntur duce natura tamquam videntes; Ut placet, inquit, etsi enim illud erat aptius, aequum cuique concedere. Quae quidem vel cum periculo est quaerenda vobis; Stoici autem, quod finem bonorum in una virtute ponunt, similes sunt illorum; Nulla erit controversia.

Quia nec honesto quic quam honestius nec turpi turpius. Nonne videmus quanta perturbatio rerum omnium consequatur, quanta confusio? Quis negat? An potest, inquit ille, quicquam esse suavius quam nihil dolere? Si verbum sequimur, primum longius verbum praepositum quam bonum. Aut unde est hoc contritum vetustate proverbium: quicum in tenebris? Id mihi magnum videtur.

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Tum Torquatus: Prorsus, inquit, assentior; Aliter homines, aliter philosophos loqui putas oportere? Qua ex cognitione facilior facta est investigatio rerum occultissimarum. Aufert enim sensus actionemque tollit omnem.

Hoc etsi multimodis reprehendi potest, tamen accipio, quod dant. Omnes enim iucundum motum, quo sensus hilaretur. Huius, Lyco, oratione locuples, rebus ipsis ielunior. Nummus in Croesi divitiis obscuratur, pars est tamen divitiarum. Audax negotium, dicerem impudens, nisi hoc institutum postea translatum ad philosophos nostros esset. Bonum liberi: misera orbitas. Eam si varietatem diceres, intellegerem, ut etiam non dicente te intellego; Eam si varietatem diceres, intellegerem, ut etiam non dicente te intellego;

Age, inquies, ista parva sunt. Nulla profecto est, quin suam vim retineat a primo ad extremum. Nam adhuc, meo fortasse vitio, quid ego quaeram non

perspicis. Et ille ridens: Video, inquit, quid agas; Negat esse eam, inquit, propter se expetendam. Recte, inquit, intellegis. Habent enim et bene longam et satis litigiosam disputationem. Hanc ergo intuens debet institutum illud quasi signum absolvere.

Eodem modo is enim tibi nemo dabit, quod, expetendum sit, id esse laudabile. Rhetorice igitur, inquam, nos mavis quam dialectice disputare? Itaque vides, quo modo loquantur, nova verba fingunt, deserunt usitata. Atque his de rebus et splendida est eorum et illustris oratio. Non igitur potestis voluptate omnia dirigentes aut tueri aut retinere virtutem. Ita redarguitur ipse a sese, convincunturque scripta eius probitate ipsius ac moribus. Istic sum, inquit. Quaero igitur, quo modo hae tantae commendationes a natura profectae subito a sapientia relictae sint.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Mihi quidem Antiochum, quem audis, satis belle videris attendere. At ille pellit, qui permulcet sensum voluptate. Nunc omni virtuti vitium contrario nomine opponitur. Ipse Epicurus fortasse redderet, ut Sextus Peducaeus, Sex. Age nunc isti doceant, vel tu potius quis enim ista melius? Quod eo liquidius faciet, si perspexerit rerum inter eas verborumne sit controversia. Ita multo sanguine profuso in laetitia et in victoria est mortuus. Dolere malum est: in crucem qui agitur, beatus esse non potest.

Illum mallem levares, quo optimum atque humanissimum virum, Cn. Duo Reges: constructio interrete. Suo enim quisque studio maxime ducitur. Nondum autem explanatum satis, erat, quid maxime natura vellet. Sed emolumenta communia esse dicuntur, recte autem facta et peccata non habentur communia. Consequens enim est et post oritur, ut dixi. Quia dolori non voluptas contraria est, sed doloris privatio.

Quo modo autem optimum, si bonum praeterea nullum est? Quod maxime efficit Theophrasti de beata vita liber, in quo multum admodum fortunae datur. Quis suae urbis conservatorem Codrum, quis

Erechthei filias non maxime laudat? Sit hoc ultimum bonorum, quod nunc a me defenditur; Hinc ceteri particulas arripere conati suam quisque videro voluit afferre sententiam. Videamus animi partes, quarum est conspectus illustrior;

Duarum enim vitarum nobis erunt instituta capienda. Ut in geometria, prima si dederis, danda sunt omnia. Et quod est munus, quod opus sapientiae? Miserum hominem! Si dolor summum malum est, dici aliter non potest. Sic enim censent, oportunitatis esse beate vivere.