Nobis aliter videtur, recte secusne, postea; Rationis enim perfectio est virtus; Quam illa ardentis amores excitaret sui! Cur tandem? Quid enim est a Chrysippo praetermissum in Stoicis? Atque haec coniunctio confusioque virtutum tamen a philosophis ratione quadam distinguitur. Sint ista Graecorum; Nam diligi et carum esse iucundum est propterea, quia tutiorem vitam et voluptatem pleniorem efficit.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Facile est hoc cernere in primis puerorum aetatulis. Cur ipse Pythagoras et Aegyptum lustravit et Persarum magos adiit? Sic enim censent, oportunitatis esse beate vivere. Hic quoque suus est de summoque bono dissentiens dici vere Peripateticus non potest. Bestiarum vero nullum iudicium puto. Duo Reges: constructio interrete. Ita graviter et severe voluptatem secrevit a bono. Sapientem locupletat ipsa natura, cuius divitias Epicurus parabiles esse docuit. Potius inflammat, ut coercendi magis quam dedocendi esse videantur. Graecum enim hunc versum nostis omnes-: Suavis laborum est praeteritorum memoria.

Illis videtur, qui illud non dubitant bonum dicere -; Sic enim censent, oportunitatis esse beate vivere. Quid, quod homines infima fortuna, nulla spe rerum gerendarum, opifices denique delectantur historia? Themistocles quidem, cum ei Simonides an quis alius artem memoriae polliceretur, Oblivionis, inquit, mallem. Si stante, hoc natura videlicet vult, salvam esse se, quod concedimus; Atqui reperies, inquit, in hoc quidem pertinacem; Idem iste, inquam, de voluptate quid sentit? Sic enim censent, oportunitatis esse beate vivere.

Dicet pro me ipsa virtus nec dubitabit isti vestro beato M. Tum ille: Ain tandem? Ergo ita: non posse honeste vivi, nisi honeste vivatur? Sic enim censent, oportunitatis esse beate vivere.

Quia nec honesto quic quam honestius nec turpi turpius. Cur igitur, cum de re conveniat, non malumus usitate loqui? Quod cum accidisset ut alter alterum necopinato videremus,

surrexit statim. Illud urgueam, non intellegere eum quid sibi dicendum sit, cum dolorem summum malum esse dixerit. Pugnant Stoici cum Peripateticis. Et nemo nimium beatus est; Certe nihil nisi quod possit ipsum propter se iure laudari. Verum hoc idem saepe faciamus. Respondent extrema primis, media utrisque, omnia omnibus.

Totum autem id externum est, et quod externum, id in casu est. Sumenda potius quam expetenda. Polemoni et iam ante Aristoteli ea prima visa sunt, quae paulo ante dixi. Qua tu etiam inprudens utebare non numquam. Quid dubitas igitur mutare principia naturae? Audeo dicere, inquit. Ut enim consuetudo loquitur, id solum dicitur honestum, quod est populari fama gloriosum. Quid enim necesse est, tamquam meretricem in matronarum coetum, sic voluptatem in virtutum concilium adducere? Quod autem principium officii quaerunt, melius quam Pyrrho; Hoc simile tandem est?

Deque his rebus satis multa in nostris de re publica libris sunt dicta a Laelio. Negat enim summo bono afferre incrementum diem. An, partus ancillae sitne in fructu habendus, disseretur inter principes civitatis, P. Audeo dicere, inquit. Pauca mutat vel plura sane;

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Quae tamen a te agetur non melior, quam illae sunt, quas interdum optines. Quae hic rei publicae vulnera inponebat, eadem ille sanabat. Immo vero, inquit, ad beatissime

vivendum parum est, ad beate vero satis. Ait enim se, si uratur, Quam hoc suave! dicturum.

Nulla profecto est, quin suam vim retineat a primo ad extremum. Illum mallem levares, quo optimum atque humanissimum virum, Cn. Illud quaero, quid ei, qui in voluptate summum bonum ponat, consentaneum sit dicere. Virtutibus igitur rectissime mihi videris et ad consuetudinem nostrae orationis vitia posuisse contraria. Sed quid minus probandum quam esse aliquem beatum nec satis beatum?

Qua igitur re ab deo vincitur, si aeternitate non vincitur? Sed tamen omne, quod de re bona dilucide dicitur, mihi praeclare dici videtur. Atque haec coniunctio confusioque virtutum tamen a philosophis ratione quadam distinguitur. Animi enim quoque dolores percipiet omnibus partibus maiores quam corporis. Si longus, levis; An vero, inquit, quisquam potest probare, quod perceptfum, quod. Negat enim summo bono afferre incrementum diem. Expectoque quid ad id, quod quaerebam, respondeas.