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Quamquam te quidem video minime esse deterritum. Tibi hoc incredibile, quod beatissimum. Odium autem et invidiam facile vitabis. Itaque sensibus rationem adiunxit et ratione effecta sensus non reliquit. Ubi ut eam caperet aut quando? Deinde dolorem quem maximum? Suo genere perveniant ad extremum; Eadem nunc mea adversum te oratio est. Ac tamen hic mallet non dolere.

Sit hoc ultimum bonorum, quod nunc a me defenditur; Maximas vero virtutes iacere omnis necesse est voluptate dominante.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Serpere anguiculos, nare anaticulas, evolare merulas, cornibus uti videmus boves, nepas aculeis. Cum audissem Antiochum, Brute, ut solebam, cum M. Ergo hoc quidem apparet, nos ad agendum esse natos. Quis est, qui non oderit libidinosam, protervam adolescentiam? Nummus in Croesi divitiis obscuratur, pars est tamen divitiarum. Haec et tu ita posuisti, et verba vestra sunt. Duo Reges: constructio interrete. Itaque mihi non satis videmini considerare quod iter sit naturae quaeque progressio. Sed venio ad inconstantiae crimen, ne saepius dicas me aberrare;

Ergo id est convenienter naturae vivere, a natura discedere. Nam si amitti vita beata potest, beata esse non potest. Multa sunt dicta ab antiquis de contemnendis ac despiciendis rebus humanis; Atqui reperies, inquit, in hoc quidem pertinacem; Stoici autem, quod finem bonorum in una virtute ponunt, similes sunt illorum; Aliud igitur esse censet gaudere, aliud non dolere.

Atqui iste locus est, Piso, tibi etiam atque etiam confirmandus, inquam; Egone non intellego, quid sit don Graece, Latine voluptas? Quare attende, quaeso. Eam tum adesse, cum dolor omnis absit;

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Sin laboramus, quis est, qui alienae

modum statuat industriae? Non semper, inquam;

Haec para/doca illi, nos admirabilia dicamus. Audax negotium, dicerem impudens, nisi hoc institutum postea translatum ad philosophos nostros esset. In qua si nihil est praeter rationem, sit in una virtute finis bonorum; Quid interest, nisi quod ego res notas notis verbis appello, illi nomina nova quaerunt, quibus idem dicant? Est, ut dicis, inquit; Sed tamen est aliquid, quod nobis non liceat, liceat illis. Tanti autem aderant vesicae et torminum morbi, ut nihil ad eorum magnitudinem posset accedere.

Venit enim mihi Platonis in mentem, quem accepimus primum hic disputare solitum; Respondent extrema primis, media utrisque, omnia omnibus. Quis non odit sordidos, vanos, leves, futtiles? Quae enim adhuc protulisti, popularia sunt, ego autem a te elegantiora desidero. Negat enim summo bono afferre incrementum diem. Hoc loco discipulos quaerere videtur, ut, qui asoti esse velint, philosophi ante fiant. An ea, quae per vinitorem antea consequebatur, per se ipsa curabit?

At, illa, ut vobis placet, partem quandam tuetur, reliquam deserit. Iam id ipsum absurdum, maximum malum neglegi. Nonne videmus quanta perturbatio rerum omnium consequatur, quanta confusio? Quae diligentissime contra Aristonem dicuntur a Chryippo. Illud urgueam, non intellegere eum quid sibi dicendum sit, cum dolorem summum malum esse dixerit. Nec tamen ullo modo summum pecudis bonum et hominis idem mihi videri potest. Huius, Lyco, oratione locuples, rebus ipsis ielunior. Itaque quantum adiit periculum! ad honestatem enim illum omnem conatum suum referebat, non ad voluptatem. An hoc usque quaque, aliter in vita? An hoc usque quaque, aliter in vita?

Nunc vides, quid faciat. Portenta haec esse dicit, neque ea ratione ullo modo posse vivi; Eaedem enim utilitates poterunt eas labefactare atque pervertere. Ne tum quidem te respicies et cogitabis sibi quemque natum esse et suis voluptatibus? Miserum hominem! Si dolor summum malum est,

dici aliter non potest. Quae quo sunt excelsiores, eo dant clariora indicia naturae. Qua ex cognitione facilior facta est investigatio rerum occultissimarum. Nunc de hominis summo bono quaeritur; Nemo igitur esse beatus potest. Familiares nostros, credo, Sironem dicis et Philodemum, cum optimos viros, tum homines doctissimos.