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Parvi enim primo ortu sic iacent, tamquam omnino sine animo sint. Itaque mihi non satis videmini considerare quod iter sit naturae quaeque progressio. Egone non intellego, quid sit don Graece, Latine voluptas? Quod ea non occurrentia fingunt, vincunt Aristonem; Mihi enim satis est, ipsis non satis. Cur igitur easdem res, inquam, Peripateticis dicentibus verbum nullum est, quod non intellegatur? Ita graviter et severe voluptatem secrevit a bono.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Atque ab his initiis profecti omnium virtutum et originem et progressionem persecuti sunt. Ad quorum et cognitionem et usum iam corroborati natura ipsa praeeunte deducimur. Et hunc idem dico, inquieta sed ad virtutes et ad vitia nihil interesse. Negare non possum. Tecum optime, deinde etiam cum mediocri amico. Quod autem satis est, eo quicquid accessit, nimium est; Duo Reges: constructio interrete.

Illud quaero, quid ei, qui in voluptate summum bonum ponat, consentaneum sit dicere. Primum divisit ineleganter; Sed eum qui audiebant, quoad poterant, defendebant sententiam suam. Quicquid porro animo cernimus, id omne oritur a sensibus; Aliter enim explicari, quod quaeritur, non potest. Hanc ergo intuens debet institutum illud quasi signum absolvere.

Nec vero pietas adversus deos nec quanta iis gratia debeatur sine explicatione naturae intellegi potest. Dic in quovis conventu te omnia facere, ne doleas. Egone quaeris, inquit, quid sentiam? Ergo adhuc, quantum equidem intellego, causa non videtur fuisse mutandi nominis.

Hosne igitur laudas et hanc eorum, inquam, sententiam sequi nos censes oportere? Animum autem reliquis rebus ita perfecit, ut corpus; Qui potest igitur habitare in beata vita summi mali metus? Huic mori optimum esse propter desperationem sapientiae, illi propter spem vivere. Nemo igitur esse beatus potest.

Equidem etiam Epicurum, in physicis quidem, Democriteum puto. Non laboro, inquit, de nomine. In schola desinis.

Satis est ad hoc responsum. Morbo gravissimo affectus, exul, orbus, egens, torqueatur eculeo: quem hunc appellas, Zeno? Id enim volumus, id contendimus, ut officii fructus sit ipsum officium. Summus dolor plures dies manere non potest? Quodcumque in mentem incideret, et quodcumque tamquam occurreret.

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Quae cum praeponunt, ut sit aliqua rerum selectio, naturam videntur sequi; In qua quid est boni praeter summam voluptatem, et eam sempiternam? Nosti, credo, illud: Nemo pius est, qui pietatem-; Sed ad bona praeterita redeamus. Itaque hic ipse iam pridem est reiectus; Theophrastus mediocriterne delectat, cum tractat locos ab Aristotele ante tractatos? Cui Tubuli nomen odio non est? Invidiosum nomen est, infame, suspectum. Callipho ad virtutem nihil adiunxit nisi voluptatem, Diodorus vacuitatem doloris. Idemque diviserunt naturam hominis in animum et corpus.

Praeclare enim Plato: Beatum, cui etiam in senectute contigerit, ut sapientiam verasque opiniones assequi possit. Serpere anguiculos, nare anaticulas, evolare merulas, cornibus uti videmus boves, nepas aculeis. Istam voluptatem perpetuam quis potest praestare sapienti? Itaque rursus eadem ratione, qua sum paulo ante usus, haerebitis. Quae cum praeponunt, ut sit aliqua rerum selectio, naturam videntur sequi; Tanta vis admonitionis inest in locis; Equidem e Cn.

Sed in rebus apertissimis nimium longi sumus. Est autem a te semper dictum nec gaudere quemquam nisi propter corpus nec dolere. Eam si varietatem diceres, intellegerem, ut etiam non dicente te intellego; Ergo hoc quidem apparet, nos ad agendum esse natos. Quamquam haec quidem praeposita recte et reiecta dicere licebit. His singulis copiose responderi solet, sed quae perspicua sunt longa esse non debent.

Nam, ut sint illa vendibiliora, haec uberiora certe sunt. At ego quem huic anteponam non audeo dicere; Cur post Tarentum ad Archytam? Quasi vero, inquit, perpetua oratio rhetorum solum, non etiam philosophorum sit. Prodest, inquit, mihi eo esse animo. Memini me adesse P. Quamquam tu hanc copiosiorem etiam soles dicere. Age nunc isti doceant, vel tu potius quis enim ista melius? Omnium enim rerum principia parva sunt, sed suis progressionibus usa augentur nec sine causa;