Egone non intellego, quid sit don Graece, Latine voluptas? Istam voluptatem perpetuam quis potest praestare sapienti? Re mihi non aeque satisfacit, et quidem locis pluribus. Atque adhuc ea dixi, causa cur Zenoni non fuisset, quam ob rem a superiorum auctoritate discederet. Hi curatione adhibita levantur in dies, valet alter plus cotidie, alter videt. Quis enim potest ea, quae probabilia videantur ei, non probare?

Tu quidem reddes; Eam si varietatem diceres, intellegerem, ut etiam non dicente te intellego; Ea possunt paria non esse. Prioris generis est docilitas, memoria; Itaque rursus eadem ratione, qua sum paulo ante usus, haerebitis.

Dolere malum est: in crucem qui agitur, beatus esse non potest. Quid de Platone aut de Democrito loquar? Non pugnem cum homine, cur tantum habeat in natura boni; Restinguet citius, si ardentem acceperit. Itaque hic ipse iam pridem est reiectus; Quamquam non negatis nos intellegere quid sit voluptas, sed quid ille dicat. Vos autem cum perspicuis dubia debeatis illustrare, dubiis perspicua conamini tollere. Respondeat totidem verbis. Haec dicuntur fortasse ieiunius;

Nec hoc ille non vidit, sed verborum magnificentia est et gloria delectatus. Bona autem corporis huic sunt, quod posterius posui, similiora. Cur igitur, inquam, res tam dissimiles eodem nomine appellas? Non est ista, inquam, Piso, magna dissensio. Quo studio cum satiari non possint, omnium ceterarum rerum obliti níhil abiectum, nihil humile cogitant;

Tu vero, inquam, ducas licet, si sequetur; Hoc est non modo cor non habere, sed ne palatum quidem. Ergo omni animali illud, quod appetiti positum est in eo, quod naturae est accommodatum. Superiores tres erant, quae esse possent, quarum est una sola defensa, eaque vehementer. Atque etiam valítudinem, vires, vacuitatem doloris non propter utilitatem solum, sed etiam ipsas propter se expetemus. Saepe ab Aristotele, a Theophrasto mirabiliter est laudata per se ipsa rerum scientia; Sed quid

attinet de rebus tam apertis plura requirere? Quid me istud rogas? Cuius quidem, quoniam Stoicus fuit, sententia condemnata mihi videtur esse inanitas ista verborum. Nec vero pietas adversus deos nec quanta iis gratia debeatur sine explicatione naturae intellegi potest.

Omnia contraria, quos etiam insanos esse vultis. Bona autem corporis huic sunt, quod posterius posui, similiora. An me, inquam, nisi te audire vellem, censes haec dicturum fuisse? Aut haec tibi, Torquate, sunt vituperanda aut patrocinium voluptatis repudiandum. Certe nihil nisi quod possit ipsum propter se iure laudari. Mihi quidem Antiochum, quem audis, satis belle videris attendere.

Quae est igitur causa istarum angustiarum? At ille pellit, qui permulcet sensum voluptate. Quid enim ab antiquis ex eo genere, quod ad disserendum valet, praetermissum est? Ego quoque, inquit, didicerim libentius si quid attuleris, quam te reprehenderim. Quo plebiscito decreta a senatu est consuli quaestio Cn. Quis non odit sordidos, vanos, leves, futtiles?

Vitiosum est enim in dividendo partem in genere numerare. Intrandum est igitur in rerum naturam et penitus quid ea postulet pervidendum; Ex quo, id quod omnes expetunt, beate vivendi ratio inveniri et comparari potest. Iubet igitur nos Pythius Apollo noscere nosmet ipsos. Vitiosum est enim in dividendo partem in genere numerare. Fortasse id optimum, sed ubi illud: Plus semper voluptatis? Inde igitur, inquit, ordiendum est. Si stante, hoc natura videlicet vult, salvam esse se, quod concedimus; Vitiosum est enim in dividendo partem in genere numerare. Comprehensum, quod cognitum non habet?

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Sic enim censent, oportunitatis esse beate vivere. Non quaeritur autem quid naturae tuae consentaneum sit, sed quid disciplinae. Quae in controversiam veniunt, de iis, si placet, disseramus. Nam aliquando posse recte fieri dicunt nulla expectata nec quaesita voluptate. Neque solum ea communia, verum etiam paria esse dixerunt. Varietates autem iniurasque fortunae facile veteres philosophorum praeceptis instituta vita superabat.