Qualem igitur hominem natura inchoavit? Isto modo ne improbos quidem, si essent boni viri. Apud imperitos tum illa dicta sunt, aliquid etiam coronae datum; Parvi enim primo ortu sic iacent, tamquam omnino sine animo sint.

Theophrasti igitur, inquit, tibi liber ille placet de beata vita? Dic in quovis conventu te omnia facere, ne doleas. Quid enim est a Chrysippo praetermissum in Stoicis? Cum audissem Antiochum, Brute, ut solebam, cum M. Tu autem negas fortem esse quemquam posse, qui dolorem malum putet. Ita ne hoc quidem modo paria peccata sunt. Non laboro, inquit, de nomine. Ita relinquet duas, de quibus etiam atque etiam consideret. Tum Piso: Atqui, Cicero, inquit, ista studia, si ad imitandos summos viros spectant, ingeniosorum sunt; Que Manilium, ab iisque M.

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Lorem ipsum dolor sit amet, consectetur adipiscing elit. Ad eas enim res ab Epicuro praecepta dantur. Igitur neque stultorum quisquam beatus neque sapientium non beatus. Conferam tecum,

quam cuique verso rem subicias; Utinam quidem dicerent alium alio beatiorem! Iam ruinas videres. Equidem etiam Epicurum, in physicis quidem, Democriteum puto. Duo Reges: constructio interrete. Et quidem, inquit, vehementer errat; Ergo omni animali illud, quod appetiti positum est in eo, quod naturae est accommodatum. Quae in controversiam veniunt, de iis, si placet, disseramus.

Itaque et vivere vitem et mori dicimus arboremque et novellan et vetulam et vigere et senescere. Simul atque natum animal est, gaudet voluptate et eam appetit ut bonum, aspernatur dolorem ut malum. Negat enim summo bono afferre incrementum diem. Tu autem negas fortem esse quemquam posse, qui dolorem malum putet. Primum divisit ineleganter; Fortemne possumus dicere eundem illum Torquatum? Cenasti in vita numquam bene, cum omnia in ista Consumis squilla atque acupensere cum decimano. Qua ex cognitione facilior facta est investigatio rerum occultissimarum. Vide ne ista sint Manliana vestra aut maiora etiam, si imperes quod facere non possim. Qui enim voluptatem ipsam contemnunt, iis licet dicere se acupenserem maenae non anteponere.

Apud ceteros autem philosophos, qui quaesivit aliquid, tacet; Ergo in utroque exercebantur, eaque disciplina effecit tantam illorum utroque in genere dicendi copiam.

Conferam tecum, quam cuique verso rem subicias; Sit, inquam, tam facilis, quam vultis, comparatio voluptatis, quid de dolore dicemus? Theophrastus mediocriterne delectat, cum tractat locos ab Aristotele ante tractatos? Cupit enim dícere nihil posse ad beatam vitam deesse sapienti. Scrupulum, inquam, abeunti; Itaque et manendi in vita et migrandi ratio omnis iis rebus, quas supra dixi, metienda.

Atque ut ceteri dicere existimantur melius quam facere, sic hi mihi videntur facere melius quam dicere. Primum in nostrane potestate est, quid meminerimus? Nam, ut sint illa vendibiliora, haec uberiora certe sunt. Nulla erit controversia. Quis enim est, qui non videat haec esse in

natura rerum tria? Primum quid tu dicis breve?

Respondeat totidem verbis. Nec enim, dum metuit, iustus est, et certe, si metuere destiterit, non erit; Fortasse id optimum, sed ubi illud: Plus semper voluptatis? An hoc usque quaque, aliter in vita?

Stoicos roga. Quid in isto egregio tuo officio et tanta fide-sic enim existimo-ad corpus refers? Ergo in utroque exercebantur, eaque disciplina effecit tantam illorum utroque in genere dicendi copiam. Id et fieri posse et saepe esse factum et ad voluptates percipiendas maxime pertinere. Minime vero probatur huic disciplinae, de qua loquor, aut iustitiam aut amicitiam propter utilitates adscisci aut probari.

Quando enim Socrates, qui parens philosophiae iure dici potest, quicquam tale fecit? Eiuro, inquit adridens, iniquum, hac quidem de re; His singulis copiose responderi solet, sed quae perspicua sunt longa esse non debent. Atque ut ceteri dicere existimantur melius quam facere, sic hi mihi videntur facere melius quam dicere.