Quod quidem nobis non saepe contingit. Post enim Chrysippum eum non sane est disputatum. Apparet statim, quae sint officia, quae actiones. Hanc quoque iucunditatem, si vis, transfer in animum; Cupit enim dícere nihil posse ad beatam vitam deesse sapienti. Suo genere perveniant ad extremum;

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Lorem ipsum dolor sit amet, consectetur adipiscing elit. Qui bonum omne in virtute ponit, is potest dicere perfici beatam vitam perfectione virtutis; Quid, si non sensus modo ei sit datus, verum etiam animus hominis? Quo invento omnis ab eo quasi capite de summo bono et malo disputatio ducitur. An vero displicuit ea, quae tributa est animi virtutibus tanta praestantia? Quodsi vultum tibi, si incessum fingeres, quo gravior viderere, non esses tui similis; Et ille ridens: Video, inquit, quid agas; Duo Reges: constructio interrete. Maximus dolor, inquit, brevis est. Quid, de quo nulla dissensio est? At ille pellit, qui permulcet sensum voluptate. Ita ne hoc quidem modo paria peccata sunt.

Illud quaero, quid ei, qui in voluptate summum bonum ponat, consentaneum sit dicere. Eam si varietatem diceres, intellegerem, ut etiam non dicente te intellego; Ita fit cum gravior, tum etiam splendidior oratio. In eo enim positum est id, quod dicimus esse expetendum. Haec quo modo conveniant, non sane intellego. Qua ex cognitione facilior facta est investigatio rerum

occultissimarum. Tamen aberramus a proposito, et, ne longius, prorsus, inquam, Piso, si ista mala sunt, placet.

Callipho ad virtutem nihil adiunxit nisi voluptatem, Diodorus vacuitatem doloris. Quid, si etiam iucunda memoria est praeteritorum malorum? Quis non odit sordidos, vanos, leves, futtiles? Nummus in Croesi divitiis obscuratur, pars est tamen divitiarum. De malis autem et bonis ab iis animalibus, quae nondum depravata sint, ait optime iudicari. Quamquam haec quidem praeposita recte et reiecta dicere licebit. Facillimum id quidem est, inquam. Res enim se praeclare habebat, et quidem in utraque parte.

Ita ne hoc quidem modo paria peccata sunt. Atque hoc loco similitudines eas, quibus illi uti solent, dissimillimas proferebas. Nonne igitur tibi videntur, inquit, mala? Maximas vero virtutes iacere omnis necesse est voluptate dominante. Dicam, inquam, et quidem discendi causa magis, quam quo te aut Epicurum reprehensum velim. Fortasse id optimum, sed ubi illud: Plus semper voluptatis? Quam tu ponis in verbis, ego positam in re putabam. Erat enim res aperta.

Quid ei reliquisti, nisi te, quoquo modo loqueretur, intellegere, quid diceret? Positum est a nostris in iis esse rebus, quae secundum naturam essent, non dolere; Rhetorice igitur, inquam, nos mavis quam dialectice disputare? Videamus animi partes, quarum est conspectus illustrior; Quae in controversiam veniunt, de iis, si placet, disseramus.

Octavio fuit, cum illam severitatem in eo filio adhibuit, quem in adoptionem D.

Isto modo ne improbos quidem, si essent boni viri. Hic ego: Pomponius quidem, inquam, noster iocari videtur, et fortasse suo iure. Deinde prima illa, quae in congressu solemus: Quid tu, inquit, huc? Quem Tiberina descensio festo illo die tanto gaudio affecit, quanto L.

Quod si ita se habeat, non possit beatam praestare vitam sapientia. Quid enim me prohiberet Epicureum esse, si probarem, quae ille diceret? Quare, quoniam de primis naturae

commodis satis dietum est nunc de maioribus consequentibusque videamus. In motu et in statu corporis nihil inest, quod animadvertendum esse ipsa natura iudicet? Hoc ille tuus non vult omnibusque ex rebus voluptatem quasi mercedem exigit.

Sed tu istuc dixti bene Latine, parum plane. Ad corpus diceres pertinere-, sed ea, quae dixi, ad corpusne refers? Isto modo ne improbos quidem, si essent boni viri. Sed quid minus probandum quam esse aliquem beatum nec satis beatum? Age sane, inquam. Sed plane dicit quod intellegit. Aliter enim explicari, quod quaeritur, non potest. Hic ambiguo ludimur. Bork