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Qui-vere falsone, quaerere mittimus-dicitur oculis se privasse; Uterque enim summo bono fruitur, id est voluptate.

Haec bene dicuntur, nec ego repugno, sed inter sese ipsa pugnant. Itaque a sapientia praecipitur se ipsam, si usus sit, sapiens ut relinquat. Quae similitudo in genere etiam humano apparet. Cur igitur, cum de re conveniat, non malumus usitate loqui? Quae quidem sapientes sequuntur duce natura tamquam videntes; Inde sermone vario sex illa a Dipylo stadia confecimus. Et ille ridens: Video, inquit, quid agas; Idcirco enim non desideraret, quia, quod dolore caret, id in voluptate est. Quae cum dixisset paulumque institisset, Quid est? Si qua in iis corrigere voluit, deteriora fecit.

Piso, familiaris noster, et alia multa et hoc loco Stoicos irridebat: Quid enim? Hoc tu nunc in illo probas. Qui-vere falsone, quaerere mittimus-dicitur oculis se privasse; Non est igitur summum malum dolor. Sed erat aequius Triarium aliquid de dissensione nostra iudicare. Sin laboramus, quis est, qui alienae modum statuat industriae?

Nunc omni virtuti vitium contrario nomine opponitur. Qui-vere falsone, quaerere mittimus-dicitur oculis se privasse; Quod cum dixissent, ille contra. Sed haec omittamus; Hoc sic expositum dissimile est superiori. Equidem e Cn.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Idem etiam dolorem saepe perpetiuntur, ne, si id non faciant, incidant in maiorem. Nunc haec primum fortasse audientis servire debemus. Duo Reges: constructio interrete. Totum autem id externum est, et quod externum, id in casu est. Tria genera bonorum; Ad eas enim res ab Epicuro praecepta dantur. Videsne quam sit magna dissensio? Tum mihi Piso: Quid ergo? Praeclarae mortes sunt imperatoriae;

Huius, Lyco, oratione locuples, rebus ipsis ielunior. Si enim sapiens aliquis miser esse possit, ne ego istam gloriosam memorabilemque virtutem non magno aestimandam putem. Apud ceteros autem philosophos, qui quaesivit aliquid, tacet;

Videsne quam sit magna dissensio? Post enim Chrysippum eum non sane est disputatum. Tum Piso: Atqui, Cicero, inquit, ista studia, si ad imitandos summos viros spectant, ingeniosorum sunt; Omnia contraria, quos etiam insanos esse vultis. Fieri, inquam, Triari, nullo pacto potest, ut non dicas, quid non probes eius, a quo dissentias. Quid ergo hoc loco intellegit honestum?

Quo modo autem philosophus loquitur? Non enim, si malum est dolor, carere eo malo satis est ad bene vivendum. Ego vero volo in virtute vim esse quam maximam; Vos autem cum perspicuis dubia debeatis illustrare, dubiis perspicua conamini tollere. Quid ad utilitatem tantae pecuniae? Quae fere omnia appellantur uno ingenii nomine, easque virtutes qui habent, ingeniosi vocantur.

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Sine ea igitur iucunde negat posse se vivere? Tollitur beneficium, tollitur gratia, quae sunt vincla concordiae. Quod autem satis est, eo quicquid accessit, nimium est; Quamquam te quidem video minime esse deterritum. Sic enim censent, oportunitatis esse beate vivere. Quod mihi quidem visus est, cum sciret, velle tamen confitentem audire Torquatum. Scio enim esse quosdam, qui quavis lingua philosophari possint; Quodsi ipsam honestatem undique pertectam atque absolutam.

Quid censes in Latino fore? Sit hoc ultimum bonorum, quod nunc a me defenditur; Sed quid minus probandum quam esse aliquem beatum nec satis beatum? Superiores tres erant, quae esse possent, quarum est una sola defensa, eaque vehementer. Parvi enim primo ortu sic iacent, tamquam

omnino sine animo sint. Ex quo intellegitur officium medium quiddam esse, quod neque in bonis ponatur neque in contrariis. Restincta enim sitis stabilitatem voluptatis habet, inquit, illa autem voluptas ipsius restinctionis in motu est. An me, inquam, nisi te audire vellem, censes haec dicturum fuisse?

Sed ille, ut dixi, vitiose. Ergo hoc quidem apparet, nos ad agendum esse natos. Aliter homines, aliter philosophos loqui putas oportere? Quamquam tu hanc copiosiorem etiam soles dicere. Bona autem corporis huic sunt, quod posterius posui, similiora. In qua quid est boni praeter summam voluptatem, et eam sempiternam?