Duae sunt enim res quoque, ne tu verba solum putes. Sed finge non solum callidum eum, qui aliquid improbe faciat, verum etiam praepotentem, ut M. Laboro autem non sine causa; An dubium est, quin virtus ita maximam partem optineat in rebus humanis, ut reliquas obruat? Idemne potest esse dies saepius, qui semel fuit? Ergo illi intellegunt quid Epicurus dicat, ego non intellego?

Itaque hic ipse iam pridem est reiectus; Similiter sensus, cum accessit ad naturam, tuetur illam quidem, sed etiam se tuetur; Quid enim est a Chrysippo praetermissum in Stoicis? Primum cur ista res digna odio est, nisi quod est turpis? Eorum enim omnium multa praetermittentium, dum eligant aliquid, quod sequantur, quasi curta sententia; Theophrasti igitur, inquit, tibi liber ille placet de beata vita? Quod autem meum munus dicis non equidem recuso, sed te adiungo socium. Quibus ego vehementer assentior.

At cum de plurimis eadem dicit, tum certe de maximis. Tu quidem reddes; Bonum integritas corporis: misera debilitas.

Ex eorum enim scriptis et institutis cum omnis doctrina liberalis, omnis historia. Quae animi affectio suum cuique tribuens atque hanc, quam dico. Rationis enim perfectio est virtus; Praetereo multos, in bis doctum hominem et suavem, Hieronymum, quem iam cur Peripateticum appellem nescio.

Conferam tecum, quam cuique verso rem subicias; Huius ego nunc auctoritatem sequens idem faciam. Itaque sensibus rationem adiunxit et ratione effecta sensus non reliquit. Explanetur igitur. Nobis Heracleotes ille Dionysius flagitiose descivisse videtur a Stoicis propter oculorum dolorem. Oratio me istius philosophi non offendit;

Vos autem cum perspicuis dubia debeatis illustrare, dubiis perspicua conamini tollere. Possumusne ergo in vita summum bonum dicere, cum id ne in cena quidem posse videamur? Perge porro; Ne in odium veniam, si amicum destitero tueri.

Nec vero alia sunt quaerenda contra Carneadeam illam sententiam. Scio enim esse quosdam,

qui quavis lingua philosophari possint; Dulce amarum, leve asperum, prope longe, stare movere, quadratum rotundum. Quid ergo? At enim hic etiam dolore. Hoc est non modo cor non habere, sed ne palatum quidem.

Duo Reges: constructio interrete. Facile est hoc cernere in primis puerorum aetatulis. Bork Quodsi ipsam honestatem undique pertectam atque absolutam. Respondent extrema primis, media utrisque, omnia omnibus. Est autem etiam actio quaedam corporis, quae motus et status naturae congruentis tenet; Quamvis enim depravatae non sint, pravae tamen esse possunt. Tum Lucius: Mihi vero ista valde probata sunt, quod item fratri puto. Cupit enim dícere nihil posse ad beatam vitam deesse sapienti. Neque solum ea communia, verum etiam paria esse dixerunt. Hoc dixerit potius Ennius: Nimium boni est, cui nihil est mali. De illis, cum volemus. Qui est in parvis malis.

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Lorem ipsum dolor sit amet, consectetur adipiscing elit. An, partus ancillae sitne in fructu habendus, disseretur inter principes civitatis, P. Egone non intellego, quid sit don Graece, Latine voluptas? Quamquam ab iis philosophiam et omnes ingenuas disciplinas habemus; Atque ut ceteri dicere existimantur melius quam facere, sic hi mihi

videntur facere melius quam dicere. Nam ista vestra: Si gravis, brevis; Maximas vero virtutes iacere omnis necesse est voluptate dominante. Quodsi, ne quo incommodo afficiare, non relinques amicum, tamen, ne sine fructu alligatus sis, ut moriatur optabis.

Nec vero pietas adversus deos nec quanta iis gratia debeatur sine explicatione naturae intellegi potest. Itaque nostrum est-quod nostrum dico, artis est-ad ea principia, quae accepimus. In his igitur partibus duabus nihil erat, quod Zeno commutare gestiret. Quid enim me prohiberet Epicureum esse, si probarem, quae ille diceret? Si enim ad populum me vocas, eum. Non est igitur voluptas bonum.