Egone non intellego, quid sit don Graece, Latine voluptas? Sed in rebus apertissimis nimium longi sumus. Unum nescio, quo modo possit, si luxuriosus sit, finitas cupiditates habere. Quod cum ita sit, perspicuum est omnis rectas res atque laudabilis eo referri, ut cum voluptate vivatur.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Duo enim genera quae erant, fecit tria. Bork Ne amores quidem sanctos a sapiente alienos esse arbitrantur. Summum ením bonum exposuit vacuitatem doloris; Duo Reges: constructio interrete. Eaedem enim utilitates poterunt eas labefactare atque pervertere.

Istam voluptatem perpetuam quis potest praestare sapienti? Neminem videbis ita laudatum, ut artifex callidus comparandarum voluptatum diceretur. Ergo id est convenienter naturae vivere, a natura discedere. Quid est igitur, inquit, quod requiras? Bork Ergo ita: non posse honeste vivi, nisi honeste vivatur? Duarum enim vitarum nobis erunt instituta capienda. Illa videamus, quae a te de amicitia dicta sunt. Experiamur igitur, inquit, etsi habet haec Stoicorum ratio difficilius quiddam et obscurius. Quamquam id quidem licebit iis existimare, qui legerint. Hoc enim constituto in philosophia constituta sunt omnia.

Scisse enim te quis coarguere possit? Cur deinde Metrodori liberos commendas? Quid, cum fictas fabulas, e quibus utilitas nulla elici potest, cum voluptate legimus? Ergo hoc quidem apparet, nos ad agendum esse natos. Is es profecto tu. Non autem hoc: igitur ne illud quidem. Age nunc isti doceant, vel tu potius quis enim ista melius? Quia nec honesto quic quam honestius nec turpi turpius. Bork Nam quibus rebus efficiuntur voluptates, eae non sunt in potestate sapientis. Nam memini etiam quae nolo, oblivisci non possum quae volo. An est aliquid per se ipsum flagitiosum, etiamsi nulla comitetur infamia?

Quae enim adhuc protulisti, popularia sunt, ego autem a te elegantiora desidero. Sed ne, dum huic obsequor, vobis molestus sim. Quae cum

dixisset paulumque institisset, Quid est? Quid turpius quam sapientis vitam ex insipientium sermone pendere? Sed erat aequius Triarium aliquid de dissensione nostra iudicare. Beatus autem esse in maximarum rerum timore nemo potest.

Cur igitur, cum de re conveniat, non malumus usitate loqui? Quacumque enim ingredimur, in aliqua historia vestigium ponimus. Nondum autem explanatum satis, erat, quid maxime natura vellet. Vide, quantum, inquam, fallare, Torquate. Curium putes loqui, interdum ita laudat, ut quid praeterea sit bonum neget se posse ne suspicari quidem.

Restatis igitur vos; Bonum incolumis acies: misera caecitas. Ne amores quidem sanctos a sapiente alienos esse arbitrantur. Atque adhuc ea dixi, causa cur Zenoni non fuisset, quam ob rem a superiorum auctoritate discederet. Expressa vero in iis aetatibus, quae iam confirmatae sunt. Haeret in salebra. Aliter homines, aliter philosophos loqui putas oportere? In his igitur partibus duabus nihil erat, quod Zeno commutare gestiret.

Comprehensum, quod cognitum non habet? Vitiosum est enim in dividendo partem in genere numerare. Non igitur potestis voluptate omnia dirigentes aut tueri aut retinere virtutem. Sed tu istuc dixti bene Latine, parum plane. Bonum negas esse divitias, praeposìtum esse dicis? At, si voluptas esset bonum, desideraret.

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Non enim iam stirpis bonum quaeret, sed animalis. Non enim, si omnia non sequebatur, idcirco

non erat ortus illinc. Quae cum dixisset, finem ille. Quoniam, si dis placet, ab Epicuro loqui discimus. Non igitur de improbo, sed de callido improbo quaerimus, qualis Q. Quae contraria sunt his, malane?

Cupit enim dícere nihil posse ad beatam vitam deesse sapienti. Varietates autem iniurasque fortunae facile veteres philosophorum praeceptis instituta vita superabat. Sed quid attinet de rebus tam apertis plura requirere? Ut optime, secundum naturam affectum esse possit. Idne consensisse de Calatino plurimas gentis arbitramur, primarium populi fuisse, quod praestantissimus fuisset in conficiendis voluptatibus? Tum ille timide vel potius verecunde: Facio, inquit. Quid de Platone aut de Democrito loquar?