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Claudii libidini, qui tum erat summo ne imperio, dederetur. Dulce amarum, leve asperum, prope longe, stare movere, quadratum rotundum. Quis enim est, qui non videat haec esse in natura rerum tria? Beatus autem esse in maximarum rerum timore nemo potest. Est enim tanti philosophi tamque nobilis audacter sua decreta defendere. Sed tamen enitar et, si minus multa mihi occurrent, non fugiam ista popularia. Velut ego nunc moveor.

Comprehensum, quod cognitum non habet? Restatis igitur vos; An ea, quae per vinitorem antea consequebatur, per se ipsa curabit? Vitae autem degendae ratio maxime quidem illis placuit quieta.

Sedulo, inquam, faciam. Sed quid attinet de rebus tam apertis plura requirere? Quid est igitur, cur ita semper deum appellet Epicurus beatum et aeternum? Vide igitur ne non debeas verbis nostris uti, sententiis tuis. Utinam quidem dicerent alium alio beatiorem! Iam ruinas videres. Quis est, qui non oderit libidinosam, protervam adolescentiam? Venit ad extremum; Bork

Satis est ad hoc responsum. Paulum, cum regem Persem captum adduceret, eodem flumine invectio? Quorum sine causa fieri nihil putandum est. Respondent extrema primis, media utrisque, omnia omnibus. Cur fortior sit, si illud, quod tute concedis, asperum et vix ferendum putabit? Si verbum sequimur, primum longius verbum praepositum quam bonum. Quae animi affectio suum cuique tribuens atque hanc, quam dico. Non pugnem cum homine, cur tantum habeat in natura boni;

At ille non pertimuit saneque fidenter: Istis quidem ipsis verbis, inquit; Illud mihi a te nimium festinanter dictum videtur, sapientis omnis esse semper beatos; Ego quoque, inquit, didicerim libentius si quid attuleris, quam te reprehenderim. Quod iam a me expectare noli. Quamquam ab iis philosophiam et omnes ingenuas disciplinas habemus; Sin ea non neglegemus neque tamen ad finem summi boni referemus, non multum ab Erilli levitate aberrabimus.

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elit. Non quaeritur autem quid naturae tuae consentaneum sit, sed quid disciplinae. Quo plebiscito decreta a senatu est consuli quaestio Cn. Consequens enim est et post oritur, ut dixi. Duo Reges: constructio interrete. At iste non dolendi status non vocatur voluptas. In qua quid est boni praeter summam voluptatem, et eam sempiternam? Hic Speusippus, hic Xenocrates, hic eius auditor Polemo, cuius illa ipsa sessio fuit, quam videmus. Tecum optime, deinde etiam cum mediocri amico. Huius, Lyco, oratione locuples, rebus ipsis ielunior. Mene ergo et Triarium dignos existimas, apud quos turpiter loquare?

Si autem id non concedatur, non continuo vita beata tollitur. Si de re disceptari oportet, nulla mihi tecum, Cato, potest esse dissensio.

Primum in nostrane potestate est, quid meminerimus? Negat esse eam, inquit, propter se expetendam. Prioris generis est docilitas, memoria; Tu enim ista lenius, hic Stoicorum more nos vexat.

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Cur post Tarentum ad Archytam? Deprehensus omnem poenam contemnet. Duarum enim vitarum nobis erunt instituta capienda. Scrupulum, inquam, abeunti; Si quicquam extra virtutem habeatur in bonis. Est autem a te semper dictum nec gaudere quemquam nisi propter corpus nec dolere. Idem fecisset Epicurus, si sententiam hanc, quae nunc Hieronymi est, coniunxisset cum Aristippi vetere sententia. Sed tamen est aliquid, quod nobis non liceat, liceat illis. Bona autem corporis huic sunt, quod posterius posui, similiora. Nam, ut paulo ante docui, augendae voluptatis finis est doloris omnis amotio.

Ita prorsus, inquam; Nam, ut paulo ante docui, augendae voluptatis finis est doloris omnis amotio. Virtutis, magnitudinis animi, patientiae, fortitudinis fomentis dolor mitigari solet. Ego vero volo in virtute vim esse quam maximam;

Similiter sensus, cum accessit ad naturam, tuetur illam quidem, sed etiam se tuetur; Possumusne ergo in vita summum bonum dicere, cum id ne in cena quidem posse videamur?