Stulti autem malorum memoria torquentur, sapientes bona praeterita grata recordatione renovata delectant. Magni enim aestimabat pecuniam non modo non contra leges, sed etiam legibus partam. Quod totum contra est. Intellegi quidem, ut propter aliam quampiam rem, verbi gratia propter voluptatem, nos amemus; Sed quae tandem ista ratio est? Itaque sensibus rationem adiunxit et ratione effecta sensus non reliquit.

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Omnia contraria, quos etiam insanos esse vultis. Quid de Platone aut de Democrito loquar? Non est ista, inquam, Piso, magna dissensio. Hunc ipsum Zenonis aiunt esse finem declarantem illud, quod a te dictum est, convenienter naturae vivere.

Ne in odium veniam, si amicum destitero tueri. Torquatus, is qui consul cum Cn. Graecis hoc modicum est: Leonidas, Epaminondas, tres aliqui aut quattuor; Non enim, si omnia non sequebatur, idcirco non erat ortus illinc. Possumusne ergo in vita summum bonum dicere, cum id ne in cena quidem posse videamur? Omnes enim iucundum motum, quo sensus hilaretur. Quacumque enim ingredimur, in

aliqua historia vestigium ponimus. Duarum enim vitarum nobis erunt instituta capienda. Num igitur eum postea censes anxio animo aut sollicito fuisse?

Non laboro, inquit, de nomine. Videmus igitur ut conquiescere ne infantes quidem possint. Rationis enim perfectio est virtus; Quid censes in Latino fore?

Qua tu etiam inprudens utebare non numquam. Heri, inquam, ludis commissis ex urbe profectus veni ad vesperum. Verum tamen cum de rebus grandioribus dicas, ipsae res verba rapiunt;

Is ita vivebat, ut nulla tam exquisita posset inveniri voluptas, qua non abundaret. Hoc simile tandem est? Quamquam tu hanc copiosiorem etiam soles dicere. Idem iste, inquam, de voluptate quid sentit? Quae quo sunt excelsiores, eo dant clariora indicia naturae. Si alia sentit, inquam, alia loquitur, numquam intellegam quid sentiat; Potius ergo illa dicantur: turpe esse, viri non esse debilitari dolore, frangi, succumbere. Et ille ridens: Video, inquit, quid agas; Quis animo aequo videt eum, quem inpure ac flagitiose putet vivere?

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Nonne videmus quanta perturbatio rerum omnium consequatur, quanta confusio? Cuius quidem, quoniam Stoicus fuit, sententia condemnata mihi videtur esse inanitas ista verborum. Si enim ita est, vide ne facinus facias, cum mori suadeas. Duo Reges: constructio interrete. Si enim ad populum me vocas, eum. Nec enim, dum metuit, iustus est, et certe, si metuere destiterit, non erit; Quamvis enim depravatae non sint, pravae tamen esse possunt. Paulum, cum regem Persem captum adduceret, eodem flumine invectio? Quae in controversiam veniunt, de iis, si placet, disseramus.

Ea possunt paria non esse. Cur igitur easdem res, inquam, Peripateticis dicentibus verbum nullum est, quod non intellegatur? Apparet statim, quae sint officia, quae actiones. Nondum autem explanatum satis, erat, quid maxime natura vellet. Conferam tecum, quam cuique verso rem subicias; Atque ut ceteri dicere

existimantur melius quam facere, sic hi mihi videntur facere melius quam dicere.

Semper enim ex eo, quod maximas partes continet latissimeque funditur, tota res appellatur. Quae sequuntur igitur? Illa videamus, quae a te de amicitia dicta sunt. Vide, ne etiam menses! nisi forte eum dicis, qui, simul atque arripuit, interficit. Quis hoc dicit? Ita ne hoc quidem modo paria peccata sunt. Quid igitur dubitamus in tota eius natura quaerere quid sit effectum? Dolere malum est: in crucem qui agitur, beatus esse non potest. Aliud igitur esse censet gaudere, aliud non dolere. Collatio igitur ista te nihil iuvat. Cur fortior sit, si illud, quod tute concedis, asperum et vix ferendum putabit?

At iste non dolendi status non vocatur voluptas. Nam quibus rebus efficiuntur voluptates, eae non sunt in potestate sapientis. Si enim ita est, vide ne facinus facias, cum mori suadeas.