Sed tamen enitar et, si minus multa mihi occurrent, non fugiam ista popularia. Atque his de rebus et splendida est eorum et illustris oratio. Quod autem satis est, eo quicquid accessit, nimium est; Res tota, Torquate, non doctorum hominum, velle post mortem epulis celebrari memoriam sui nominis. Oculorum, inquit Plato, est in nobis sensus acerrimus, quibus sapientiam non cernimus. Cum sciret confestim esse moriendum eamque mortem ardentiore studio peteret, quam Epicurus voluptatem petendam putat. Sed ne, dum huic obsequor, vobis molestus sim. Igitur ne dolorem quidem.

Cur igitur easdem res, inquam, Peripateticis dicentibus verbum nullum est, quod non intellegatur? Quare, quoniam de primis naturae commodis satis dietum est nunc de maioribus consequentibusque videamus. Dicet pro me ipsa virtus nec dubitabit isti vestro beato M. An est aliquid per se ipsum flagitiosum, etiamsi nulla comitetur infamia? Et ais, si una littera commota sit, fore tota ut labet disciplina. Intrandum est igitur in rerum naturam et penitus quid ea postulet pervidendum; Et quidem, inquit, vehementer errat; Istam voluptatem perpetuam quis potest praestare sapienti? Quare ad ea primum, si videtur; Quid ei reliquisti, nisi te, quoquo modo loqueretur, intellegere, quid diceret? Eam tum adesse, cum dolor omnis absit;

Cenasti in vita numquam bene, cum omnia in ista Consumis squilla atque acupensere cum decimano. Ex quo, id quod omnes expetunt, beate vivendi ratio inveniri et comparari potest. Quasi ego id curem, quid ille aiat aut neget. Qui convenit? Quod cum ita sit, perspicuum est omnis rectas res atque laudabilis eo referri, ut cum voluptate vivatur. Qui-vere falsone, quaerere mittimus-dicitur oculis se privasse;

Quicquid porro animo cernimus, id omne oritur a sensibus; Nonne igitur tibi videntur, inquit, mala? Sit hoc ultimum bonorum, quod nunc a me defenditur; Bona autem corporis huic sunt, quod posterius posui, similiora. Te autem hortamur omnes, currentem quidem, ut

spero, ut eos, quos novisse vis, imitari etiam velis. Ut id aliis narrare gestiant? Urgent tamen et nihil remittunt. Ne in odium veniam, si amicum destitero tueri. Quid de Platone aut de Democrito loquar? Universa enim illorum ratione cum tota vestra confligendum puto.

Vos autem cum perspicuis dubia debeatis illustrare, dubiis perspicua conamini tollere. Hinc ceteri particulas arripere conati suam quisque videro voluit afferre sententiam. Mihi vero, inquit, placet agi subtilius et, ut ipse dixisti, pressius. Nunc omni virtuti vitium contrario nomine opponitur. Age nunc isti doceant, vel tu potius quis enim ista melius? Cur id non ita fit? Utilitatis causa amicitia est quaesita.

Neminem videbis ita laudatum, ut artifex callidus comparandarum voluptatum diceretur. Quis est enim, in quo sit cupiditas, quin recte cupidus dici possit? Quorum altera prosunt, nocent altera. Itaque rursus eadem ratione, qua sum paulo ante usus, haerebitis. In quo etsi est magnus, tamen nova pleraque et perpauca de moribus. Bork Sed vobis voluptatum perceptarum recordatio vitam beatam facit, et quidem corpore perceptarum. Ita ceterorum sententiis semotis relinquitur non mihi cum Torquato, sed virtuti cum voluptate certatio. Proclivi currit oratio. Qualem igitur hominem natura inchoavit?

Praeclare hoc quidem. Quasi vero, inquit, perpetua oratio rhetorum solum, non etiam philosophorum sit. Scio enim esse quosdam, qui quavis lingua philosophari possint; Neutrum vero, inquit ille. Stuprata per vim Lucretia a regis filio testata civis se ipsa interemit. Dicet pro me ipsa virtus nec dubitabit isti vestro beato M. Reguli reiciendam; Illa argumenta propria videamus, cur omnia sint paria peccata.

Quaesita enim virtus est, non quae relinqueret naturam, sed quae tueretur. Ex quo, id quod omnes expetunt, beate vivendi ratio inveniri et comparari potest. Magna laus. Laelius clamores sofòw ille so lebat Edere compellans gumias ex ordine nostros. Ab hoc autem quaedam non

melius quam veteres, quaedam omnino relicta.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Est autem etiam actio quaedam corporis, quae motus et status naturae congruentis tenet; Nam si propter voluptatem, quae est ista laus, quae possit e macello peti? Vitiosum est enim in dividendo partem in genere numerare. Ita multo sanguine profuso in laetitia et in victoria est mortuus. Duo Reges: constructio interrete. Non est igitur voluptas bonum. Quod non faceret, si in voluptate summum bonum poneret. Tu vero, inquam, ducas licet, si sequetur;

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bresaola venison meatloaf.

Quae cum ita sint, effectum est nihil esse malum, quod turpe non sit. Inscite autem medicinae et gubernationis ultimum cum ultimo sapientiae comparatur. Non autem hoc: igitur ne illud quidem. Et si turpitudinem fugimus in statu et motu corporis, quid est cur pulchritudinem non sequamur? Egone quaeris, inquit, quid sentiam? Erat enim res aperta. Scrupulum, inquam, abeunti; Non enim, si malum est dolor, carere eo malo satis est ad bene vivendum.