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Si quidem, inquit, tollerem, sed relinquo. At ille non pertimuit saneque fidenter: Istis quidem ipsis verbis, inquit; Satisne ergo pudori consulat, si quis sine teste libidini pareat? Idemne, quod iucunde? Zenonis est, inquam, hoc Stoici. Sin aliud quid voles, postea.

Fatebuntur Stoici haec omnia dicta esse praeclare, neque eam causam Zenoni desciscendi fuisse. Si est nihil nisi corpus, summa erunt illa: valitudo, vacuitas doloris, pulchritudo, cetera. Quasi vero, inquit, perpetua oratio rhetorum solum, non etiam philosophorum sit. Aut, Pylades cum sis, dices te esse Orestem, ut moriare pro amico? Hanc quoque iucunditatem, si vis, transfer in animum; Et hunc idem dico, inquieta sed ad virtutes et ad vitia nihil interesse. Beatus autem esse in maximarum rerum timore nemo potest. Sed quod proximum fuit non vidit.

Potius ergo illa dicantur: turpe esse, viri non esse debilitari dolore, frangi, succumbere. Quem Tiberina descensio festo illo die tanto gaudio affecit, quanto L. Alterum significari idem, ut si diceretur, officia media omnia aut pleraque servantem vivere. Sed ad bona praeterita redeamus. Rapior illuc, revocat autem Antiochus, nec est praeterea, quem audiamus. Nec vero alia sunt quaerenda contra Carneadeam illam sententiam. At iste non dolendi status non vocatur voluptas.

Bork Hoc enim constituto in philosophia constituta sunt omnia. Si quidem, inquit, tollerem, sed relinquo. Quos quidem tibi studiose et diligenter tractandos magnopere censeo. Summus dolor plures dies manere non potest? Nemo nostrum istius generis asotos iucunde putat vivere. Parvi enim primo ortu sic iacent, tamquam omnino sine animo sint. Nobis aliter videtur, recte secusne, postea; Si qua in iis corrigere voluit, deteriora fecit.

Aufert enim sensus actionemque tollit omnem. Portenta haec esse dicit, neque ea ratione ullo modo posse vivi; At coluit ipse amicitias. Consequens enim est et post oritur, ut dixi. Quicquid porro animo cernimus, id omne oritur a

sensibus; Qua ex cognitione facilior facta est investigatio rerum occultissimarum. Et quod est munus, quod opus sapientiae? Invidiosum nomen est, infame, suspectum. Ac ne plura complectar-sunt enim innumerabilia-, bene laudata virtus voluptatis aditus intercludat necesse est. Vos autem cum perspicuis dubia debeatis illustrare, dubiis perspicua conamini tollere.

Sed quanta sit alias, nunc tantum possitne esse tanta. Perturbationes autem nulla naturae vi commoventur, omniaque ea sunt opiniones ac iudicia levitatis.

Nam quibus rebus efficiuntur voluptates, eae non sunt in potestate sapientis. Si ista mala sunt, in quae potest incidere sapiens, sapientem esse non esse ad beate vivendum satis. Est enim effectrix multarum et magnarum voluptatum. At ille non pertimuit saneque fidenter: Istis quidem ipsis verbis, inquit; Stuprata per vim Lucretia a regis filio testata civis se ipsa interemit.

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Habes, inquam, Cato, formam eorum, de quibus loquor, philosophorum. Duo Reges: constructio interrete. Vitiosum est enim in dividendo partem in genere numerare. Nam Pyrrho, Aristo, Erillus iam diu abiecti. Cur, nisi quod turpis oratio est? Atqui pugnantibus et contrariis studiis consiliisque semper utens nihil quieti videre, nihil tranquilli potest. Sic enim censent, oportunitatis esse beate vivere. In motu et in statu corporis nihil inest, quod animadvertendum esse ipsa natura iudicet?

Etenim semper illud extra est, quod arte comprehenditur. Estne, quaeso, inquam, sitienti in bibendo voluptas? Non quaero, quid dicat, sed quid convenienter possit rationi et sententiae suae dicere. At miser, si in flagitiosa et vitiosa vita afflueret voluptatibus. Qui autem de summo bono dissentit de tota philosophiae ratione dissentit. Quid ait Aristoteles reliquique Platonis alumni?

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ipsum dolor sit amet, consectetur adipiscing elit. Tum Torquatus: Prorsus, inquit, assentior; Quod eo liquidius faciet, si perspexerit rerum inter eas verborumne sit controversia. An vero displicuit ea, quae tributa est animi virtutibus tanta praestantia? Quaerimus enim finem bonorum. Nam quibus rebus efficiuntur voluptates, eae non sunt in potestate sapientis. Si sapiens, ne tum quidem miser, cum ab Oroete, praetore Darei, in crucem actus est.