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Sequitur disserendi ratio cognitioque naturae; Verum tamen cum de rebus grandioribus dicas, ipsae res verba rapiunt; An est aliquid, quod te sua sponte delectet? Non modo carum sibi quemque, verum etiam vehementer carum esse? Sed ille, ut dixi, vitiose.

Quid ei reliquisti, nisi te, quoquo modo loqueretur, intellegere, quid diceret? Tollitur beneficium, tollitur gratia, quae sunt vincla concordiae. Videmusne ut pueri ne verberibus quidem a contemplandis rebus perquirendisque deterreantur? Sed utrum hortandus es nobis, Luci, inquit, an etiam tua sponte propensus es? Ut placet, inquit, etsi enim illud erat aptius, aequum cuique concedere. Dempta enim aeternitate nihilo beatior Iuppiter quam Epicurus; Non risu potius quam oratione eiciendum? Hoc loco discipulos quaerere videtur, ut, qui asoti esse velint, philosophi ante fiant.

Item de contrariis, a quibus ad genera formasque generum venerunt. Haeret in salebra. Tu enim ista lenius, hic Stoicorum more nos vexat. Sic, et quidem diligentius saepiusque ista loquemur inter nos agemusque communiter. Illud urgueam, non intellegere eum quid sibi dicendum sit, cum dolorem summum malum esse dixerit.

Est autem etiam actio quaedam corporis, quae motus et status naturae congruentis tenet; Hoc dixerit potius Ennius: Nimium boni est, cui nihil est mali. Vitae autem degendae ratio maxime quidem illis placuit quieta. Re mihi non aeque satisfacit, et quidem locis pluribus. Sed

quanta sit alias, nunc tantum possitne esse tanta. Non laboro, inquit, de nomine.

Proclivi currit oratio. Istam voluptatem, inquit, Epicurus ignorat? Quid in isto egregio tuo officio et tanta fide-sic enim existimo-ad corpus refers? Tum ille timide vel potius verecunde: Facio, inquit. Cur tantas regiones barbarorum pedibus obiit, tot maria transmisit?

Si enim ita est, vide ne facinus facias, cum mori suadeas. Suo enim quisque studio maxime ducitur. Quid de Pythagora? Sed quanta sit alias, nunc tantum possitne esse tanta. Quid ergo attinet gloriose loqui, nisi constanter loquare? Hoc non est positum in nostra actione. Itaque eos id agere, ut a se dolores, morbos, debilitates repellant. Quis non odit sordidos, vanos, leves, futtiles?

Pisone in eo gymnasio, quod Ptolomaeum vocatur, unaque nobiscum Q. Sunt autem, qui dicant foedus esse quoddam sapientium, ut ne minus amicos quam se ipsos diligant. Quae in controversiam veniunt, de iis, si placet, disseramus. Piso igitur hoc modo, vir optimus tuique, ut scis, amantissimus. Summae mihi videtur inscitiae. Quid ad utilitatem tantae pecuniae?

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Philosophi autem in suis lectulis plerumque moriuntur. Quis suae urbis conservatorem Codrum, quis Erechthei filias non maxime laudat? Duae sunt enim res quoque, ne tu verba solum putes. Sed quanta sit alias, nunc tantum possitne esse tanta. Et harum quidem rerum facilis est et expedita distinctio. Duo Reges: constructio interrete. Nunc reliqua videamus, nisi aut ad haec, Cato, dicere aliquid vis aut nos iam longiores sumus. Quare conare, quaeso.

Quamquam tu hanc copiosiorem etiam soles dicere. Ita fit cum gravior, tum etiam splendidior oratio. Quasi vero, inquit, perpetua oratio rhetorum solum, non etiam philosophorum sit. Earum etiam rerum, quas terra gignit, educatio quaedam et perfectio est non dissimilis animantium. Maximas vero virtutes iacere omnis necesse est voluptate dominante. Hoc

enim constituto in philosophia constituta sunt omnia.

Cum autem in quo sapienter dicimus, id a primo rectissime dicitur. Sapiens autem semper beatus est et est aliquando in dolore; Quid ad utilitatem tantae pecuniae? Sed venio ad inconstantiae crimen, ne saepius dicas me aberrare; Bork Nemo nostrum istius generis asotos iucunde putat vivere. Potius inflammat, ut coercendi magis quam dedocendi esse videantur. Sint modo partes vitae beatae.