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Sed quae tandem ista ratio est? Et quod est munus, quod opus sapientiae? Ac tamen hic mallet non dolere. Sed residamus, inquit, si placet. Philosophi autem in suis lectulis plerumque moriuntur. Nobis aliter videtur, recte secusne, postea; Ergo in gubernando nihil, in officio plurimum interest, quo in genere peccetur.

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Hoc est vim afferre, Torquate, sensibus, extorquere ex animis cognitiones verborum, quibus inbuti sumus. Qui ita affectus, beatum esse numquam probabis; Quamquam haec quidem praeposita recte et reiecta dicere licebit. Ipse Epicurus fortasse redderet, ut Sextus Peducaeus, Sex. Eam tum adesse, cum dolor omnis absit; Bork Roges enim Aristonem, bonane ei videantur haec: vacuitas doloris, divitiae, valitudo; Sed haec quidem liberius ab eo dicuntur et saepius. Videmusne ut pueri ne verberibus quidem a contemplandis rebus perquirendisque deterreantur?

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Quis enim est, qui non videat haec esse in natura rerum tria? Idemque diviserunt naturam hominis in animum et corpus. Quid, si non sensus modo ei sit datus, verum etiam animus hominis?

Immo videri fortasse. Erat enim res aperta. Minime id quidem, inquam, alienum, multumque ad ea, quae quaerimus, explicatio tua ista profecerit. Bork Sed tu istuc dixti bene Latine, parum plane. Et certamen honestum et disputatio splendida! omnis est enim de virtutis dignitate contentio.

Habes, inquam, Cato, formam eorum, de quibus loquor, philosophorum. Dat enim intervalla et relaxat. Sic enim censent,

oportunitatis esse beate vivere. Ita multo sanguine profuso in laetitia et in victoria est mortuus. Si mala non sunt, iacet omnis ratio Peripateticorum.

Qui non moveatur et offensione turpitudinis et comprobatione honestatis? Quis suae urbis conservatorem Codrum, quis Erechthei filias non maxime laudat? At ego quem huic anteponam non audeo dicere; Praeterea sublata cognitione et scientia tollitur omnis ratio et vitae degendae et rerum gerendarum. Sin kakan malitiam dixisses, ad aliud nos unum certum vitium consuetudo Latina traduceret. Si alia sentit, inquam, alia loquitur, numquam intellegam quid sentiat; Item de contrariis, a quibus ad genera formasque generum venerunt. Nos paucis ad haec additis finem faciamus aliquando; Ergo adhuc, quantum equidem intellego, causa non videtur fuisse mutandi nominis. Neque enim disputari sine reprehensione nec cum iracundia aut pertinacia recte disputari potest.

Quacumque enim ingredimur, in aliqua historia vestigium ponimus. Quod praeceptum quia maius erat, quam ut ab homine videretur, idcirco assignatum est deo. Tu autem negas fortem esse quemquam posse, qui dolorem malum putet. Item de contrariis, a quibus ad genera formasque generum venerunt. Si quicquam extra virtutem habeatur in bonis. Ergo id est convenienter naturae vivere, a natura discedere. Primum quid tu dicis breve? Legimus tamen Diogenem, Antipatrum, Mnesarchum, Panaetium, multos alios in primisque familiarem nostrum Posidonium.

Sed quot homines, tot sententiae; Duo Reges: constructio interrete. Tollenda est atque extrahenda radicitus. Ac ne plura complectar-sunt enim innumerabilia-, bene laudata virtus voluptatis aditus intercludat necesse est. Illud urgueam, non intellegere eum quid sibi dicendum sit, cum dolorem summum malum esse dixerit. Stulti autem malorum memoria torquentur, sapientes bona praeterita grata recordatione renovata delectant. Quonam modo? Vos autem cum perspicuis dubia debeatis illustrare, dubiis perspicua conamini

tollere. Beatus sibi videtur esse moriens.

Quam multa vitiosa! summum enim bonum et malum vagiens puer utra voluptate diiudicabit, stante an movente? Sed quia studebat laudi et dignitati, multum in virtute processerat. Quis enim potest ea, quae probabilia videantur ei, non probare? Aliam vero vim voluptatis esse, aliam nihil dolendi, nisi valde pertinax fueris, concedas necesse est. Si verbum sequimur, primum longius verbum praepositum quam bonum. Semper enim ita adsumit aliquid, ut ea, quae prima dederit, non deserat. Plane idem, inquit, et maxima quidem, qua fieri nulla maior potest. Quid enim tanto opus est instrumento in optimis artibus comparandis?

Ut id aliis narrare gestiant? Cum enim summum bonum in voluptate ponat, negat infinito tempore aetatis voluptatem fieri maiorem quam finito atque modico. Ita similis erit ei finis boni, atque antea fuerat, neque idem tamen; Sin laboramus, quis est, qui alienae modum statuat industriae? Sed haec quidem liberius ab eo dicuntur et saepius. Sed finge non solum callidum eum, qui aliquid improbe faciat, verum etiam praepotentem, ut M. Quod autem ratione actum est, id officium appellamus. Num igitur utiliorem tibi hunc Triarium putas esse posse, quam si tua sint Puteolis granaria? Hoc loco tenere se Triarius non potuit. Sed ille, ut dixi, vitiose.