Est, ut dicis, inquam. Sint ista Graecorum; Nam et complectitur verbis, quod vult, et dicit plane, quod intellegam; Ergo hoc quidem apparet, nos ad agendum esse natos. Varietates autem iniurasque fortunae facile veteres philosophorum praeceptis instituta vita superabat. Duae sunt enim res quoque, ne tu verba solum putes. Hoc est non dividere, sed frangere.

Perturbationes autem nulla naturae vi commoventur, omniaque ea sunt opiniones ac iudicia levitatis. Vos autem cum perspicuis dubia debeatis illustrare, dubiis perspicua conamini tollere. Sin autem est in ea, quod quidam volunt, nihil impedit hanc nostram comprehensionem summi boni. Et nemo nimium beatus est; Omnia contraria, quos etiam insanos esse vultis. Nec vero sum nescius esse utilitatem in historia, non modo voluptatem. Oratio me istius philosophi non offendit; Summum ením bonum exposuit vacuitatem doloris; Quam si explicavisset, non tam haesitaret.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Quasi vero, inquit, perpetua oratio rhetorum solum, non etiam philosophorum sit. Hanc ergo intuens debet institutum illud quasi signum absolvere. His similes sunt omnes, qui virtuti student levantur vitiis, levantur erroribus, nisi forte censes Ti. Hoc simile tandem est? Luxuriam non reprehendit, modo sit vacua infinita cupiditate et timore.

Neque solum ea communia, verum etiam paria esse dixerunt. Illud dico, ea, quae dicat, praeclare inter se cohaerere. Prodest, inquit, mihi eo esse animo. Ita enim vivunt quidam, ut eorum vita refellatur oratio. Quae similitudo in genere etiam humano apparet. Animi enim quoque dolores percipiet omnibus partibus maiores quam corporis.

At miser, si in flagitiosa et vitiosa vita afflueret voluptatibus. Conferam tecum, quam cuique verso rem subicias; Immo istud quidem, inquam, quo loco quidque, nisi iniquum postulo, arbitratu meo. Utrum igitur tibi litteram videor an totas paginas commovere? Omnium enim rerum principia parva sunt, sed suis

progressionibus usa augentur nec sine causa; Estne, quaeso, inquam, sitienti in bibendo voluptas?

Quae similitudo in genere etiam humano apparet. Traditur, inquit, ab Epicuro ratio neglegendi doloris. Neque enim disputari sine reprehensione nec cum iracundia aut pertinacia recte disputari potest. Qui ita affectus, beatum esse numquam probabis; Nihil acciderat ei, quod nollet, nisi quod anulum, quo delectabatur, in mari abiecerat.

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Quis suae urbis conservatorem Codrum, quis Erechthei filias non maxime laudat? Hoc dixerit potius Ennius: Nimium boni est, cui nihil est mali. Age, inquies, ista parva sunt. Quid enim est a Chrysippo praetermissum in Stoicis? Ergo ita: non posse honeste vivi, nisi honeste vivatur? Oratio me istius philosophi non offendit; Aut, Pylades cum sis, dices te esse Orestem, ut moriare pro amico? Quis animo aequo videt eum, quem inpure ac flagitiose putet vivere? Non est enim vitium in oratione solum, sed etiam in moribus. Tertium autem omnibus aut maximis rebus iis, quae secundum naturam sint, fruentem vivere.

Expectoque quid ad id, quod quaerebam, respondeas. Mihi

enim erit isdem istis fortasse iam utendum. Quae diligentissime contra Aristonem dicuntur a Chryippo. Idem etiam dolorem saepe perpetiuntur, ne, si id non faciant, incidant in maiorem. Huius, Lyco, oratione locuples, rebus ipsis ielunior. Negat enim summo bono afferre incrementum diem.

Duo Reges: constructio interrete. At enim hic etiam dolore. Qualem igitur hominem natura inchoavit? Utinam quidem dicerent alium alio beatiorem! Iam ruinas videres. Cur id non ita fit? Non est ista, inquam, Piso, magna dissensio.

Iam quae corporis sunt, ea nec auctoritatem cum animi partibus, comparandam et cognitionem habent faciliorem. Neutrum vero, inquit ille. Si est nihil nisi corpus, summa erunt illa: valitudo, vacuitas doloris, pulchritudo, cetera. Murenam te accusante defenderem. Quod est, ut dixi, habere ea, quae secundum naturam sint, vel omnia vel plurima et maxima. Itaque hic ipse iam pridem est reiectus; Istam voluptatem perpetuam quis potest praestare sapienti? Fatebuntur Stoici haec omnia dicta esse praeclare, neque eam causam Zenoni desciscendi fuisse. Duae sunt enim res quoque, ne tu verba solum putes.