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Hic ambiguo ludimur. Expressa vero in iis aetatibus, quae iam confirmatae sunt. An quod ita callida est, ut optime possit architectari voluptates? Idcirco enim non desideraret, quia, quod dolore caret, id in voluptate est. Si stante, hoc natura videlicet vult, salvam esse se, quod concedimus; Beatus sibi videtur esse moriens.

Duo Reges: constructio interrete. Quo modo? Hoc tu nunc in illo probas. Quae cum magnifice primo dici viderentur, considerata minus probabantur. Propter nos enim illam, non propter eam nosmet ipsos diligimus. Diodorus, eius auditor, adiungit ad honestatem vacuitatem doloris.

Proclivi currit oratio. Nam quibus rebus efficiuntur voluptates, eae non sunt in potestate sapientis. Haec para/doca illi, nos admirabilia dicamus. Expectoque quid ad id, quod quaerebam, respondeas. Expectoque quid ad id, quod quaerebam, respondeas. Invidiosum nomen est, infame, suspectum.

An tu me de L. Quod cum accidisset ut alter alterum necopinato videremus, surrexit statim. Ne in odium veniam, si amicum destitero tueri. Nam, ut saepe iam dixi, in infirma aetate inbecillaque mente vis naturae quasi per caliginem cernitur; Inde sermone vario sex illa a Dipylo stadia confecimus. Scrupulum, inquam, abeunti; Atque haec ita iustitiae propria sunt, ut sint virtutum reliquarum communia. Ita graviter et severe voluptatem secrevit a

bono. Non autem hoc: igitur ne illud quidem. Nec tamen ullo modo summum pecudis bonum et hominis idem mihi videri potest.

Quid igitur dubitamus in tota eius natura quaerere quid sit effectum? Sed ad bona praeterita redeamus. Non quam nostram quidem, inquit Pomponius iocans; Memini vero, inquam; Cum id fugiunt, re eadem defendunt, quae Peripatetici, verba. Verba tu fingas et ea dicas, quae non sentias? Commoda autem et incommoda in eo genere sunt, quae praeposita et reiecta diximus; Ad eos igitur converte te, quaeso. Ergo ita: non posse honeste vivi, nisi honeste vivatur? Sed vos squalidius, illorum vides quam niteat oratio. Quod si ita sit, cur opera philosophiae sit danda nescio. Quem si tenueris, non modo meum Ciceronem, sed etiam me ipsum abducas licebit.

Et hunc idem dico, inquieta sed ad virtutes et ad vitia nihil interesse. Qualem igitur hominem natura inchoavit? Num igitur dubium est, quin, si in re ipsa nihil peccatur a superioribus, verbis illi commodius utantur? Qui-vere falsone, quaerere mittimus-dicitur oculis se privasse; Quorum sine causa fieri nihil putandum est. Quo tandem modo?

Quem Tiberina descensio festo illo die tanto gaudio affecit, quanto L. Scrupulum, inquam, abeunti; Est autem a te semper dictum nec gaudere quemquam nisi propter corpus nec dolere.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Quae cum praeponunt, ut sit aliqua rerum selectio, naturam videntur sequi; Facit enim ille duo seiuncta ultima bonorum, quae ut essent vera, coniungi debuerunt; Aliud igitur esse censet gaudere, aliud non dolere. Non risu potius quam oratione eiciendum? Ita similis erit ei finis boni, atque antea fuerat, neque idem tamen;

Pugnant Stoici cum Peripateticis. Venit enim mihi Platonis in mentem, quem accepimus primum hic disputare solitum; Qua ex cognitione facilior facta est investigatio rerum occultissimarum. Maximas vero virtutes iacere omnis necesse est voluptate dominante. Si quicquam extra virtutem

habeatur in bonis.

Est tamen ea secundum naturam multoque nos ad se expetendam magis hortatur quam superiora omnia. Cum sciret confestim esse moriendum eamque mortem ardentiore studio peteret, quam Epicurus voluptatem petendam putat. Quam illa ardentis amores excitaret sui! Cur tandem? At modo dixeras nihil in istis rebus esse, quod interesset. Traditur, inquit, ab Epicuro ratio neglegendi doloris. Idem etiam dolorem saepe perpetiuntur, ne, si id non faciant, incidant in maiorem. Sin dicit obscurari quaedam nec apparere, quia valde parva sint, nos quoque concedimus; Quorum sine causa fieri nihil putandum est.