Lorem ipsum dolor sit amet, consectetur adipiscing elit. Sint modo partes vitae beatae. Nunc haec primum fortasse audientis servire debemus. Paulum, cum regem Persem captum adduceret, eodem flumine invectio? Ad corpus diceres pertinere-, sed ea, quae dixi, ad corpusne refers? Compensabatur, inquit, cum summis doloribus laetitia. Praeteritis, inquit, gaudeo. Duo Reges: constructio interrete.

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Quis non odit sordidos, vanos, leves, futtiles? Sed ego in hoc resisto; Quid, quod res alia tota est? Qualem igitur hominem natura inchoavit? Quamquam ab iis philosophiam et omnes ingenuas disciplinas habemus; Aufert enim sensus actionemque tollit omnem. In quibus doctissimi illi veteres inesse quiddam caeleste et divinum putaverunt. At ille non pertimuit saneque fidenter: Istis quidem ipsis verbis, inquit; Non modo carum sibi quemque, verum etiam vehementer carum esse? Non enim, si omnia non sequebatur, idcirco non erat ortus illinc. Quia dolori non voluptas contraria est, sed doloris privatio.

Sed id ne cogitari quidem potest quale sit, ut non repugnet ipsum sibi. Mihi enim satis est, ipsis non satis.

Quamquam tu hanc copiosiorem etiam soles dicere. Quid in isto egregio tuo officio et tanta fide-sic enim existimo-ad corpus refers?

Qui non moveatur et offensione turpitudinis et comprobatione honestatis? Sic, et quidem diligentius saepiusque ista loquemur inter nos agemusque communiter.

Quod quidem iam fit etiam in Academia. Cupiditates non Epicuri divisione finiebat, sed sua satietate. Hoc mihi cum tuo fratre convenit. Cyrenaici quidem non recusant;

Sed est forma eius disciplinae, sicut fere ceterarum, triplex: una pars est naturae, disserendi altera, vivendi tertia. At, si voluptas esset bonum, desideraret. Oculorum, inquit Plato, est in nobis sensus acerrimus, quibus sapientiam non cernimus. Possumusne ergo in vita summum bonum dicere, cum id ne in cena quidem posse videamur? An ea, quae per vinitorem antea consequebatur, per se ipsa curabit? Nemo nostrum istius generis asotos iucunde putat vivere. Bonum negas esse divitias, praeposìtum esse dicis?

Ut in voluptate sit, qui epuletur, in dolore, qui torqueatur. Non laboro, inquit, de nomine. Quid est, quod ab ea absolvi et perfici debeat? Proclivi currit oratio. Illis videtur, qui illud non dubitant bonum dicere -; Quod cum ille dixisset et satis disputatum videretur, in oppidum ad Pomponium perreximus omnes. Nunc de hominis summo bono quaeritur;

Hoc est vim afferre, Torquate, sensibus, extorquere ex animis cognitiones verborum, quibus inbuti sumus. Tibi hoc incredibile, quod beatissimum. Neque enim disputari sine reprehensione nec cum iracundia aut pertinacia recte disputari potest. Tria genera bonorum; Id et fieri posse et saepe esse factum et ad voluptates percipiendas maxime pertinere. Hoc loco discipulos quaerere videtur, ut, qui asoti esse velint, philosophi ante fiant. Sed ad bona praeterita redeamus. Quae hic rei publicae vulnera inponebat, eadem ille sanabat. Dicet pro me ipsa virtus nec dubitabit isti vestro beato M. Sed tu istuc dixti bene Latine, parum plane. Atqui pugnantibus et contrariis studiis consiliisque semper utens nihil quieti videre, nihil tranquilli potest.

Aut haec tibi, Torquate, sunt vituperanda aut patrocinium voluptatis repudiandum. Contemnit enim disserendi elegantiam, confuse loquitur. In quibus doctissimi illi veteres inesse quiddam

caeleste et divinum putaverunt. Non igitur de improbo, sed de callido improbo quaerimus, qualis Q. Amicitiam autem adhibendam esse censent, quia sit ex eo genere, quae prosunt. Sed quid ages tandem, si utilitas ab amicitia, ut fit saepe, defecerit?

At cum de plurimis eadem dicit, tum certe de maximis. Laelius clamores sofòw ille so lebat Edere compellans gumias ex ordine nostros. Uterque enim summo bono fruitur, id est voluptate. Gracchum patrem non beatiorem fuisse quam fillum, cum alter stabilire rem publicam studuerit, alter evertere. Est enim effectrix multarum et magnarum voluptatum. Prodest, inquit, mihi eo esse animo. Sed ut iis bonis erigimur, quae expectamus, sic laetamur iis, quae recordamur. An vero displicuit ea, quae tributa est animi virtutibus tanta praestantia? Itaque eos id agere, ut a se dolores, morbos, debilitates repellant.