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Laboro autem non sine causa; Quippe: habes enim a rhetoribus; Ita multo sanguine profuso in laetitia et in victoria est mortuus. Non pugnem cum homine, cur tantum habeat in natura boni;

Non risu potius quam oratione eiciendum? Si quicquam extra virtutem habeatur in bonis. Nam adhuc, meo fortasse vitio, quid ego quaeram non perspicis. Ergo in utroque exercebantur, eaque disciplina effecit tantam illorum utroque in genere dicendi copiam.

Deinde qui fit, ut ego nesciam, sciant omnes, quicumque Epicurei esse voluerunt? An hoc usque quaque, aliter in vita? Qui non moveatur et offensione turpitudinis et comprobatione honestatis? Etenim semper illud extra est, quod arte comprehenditur. Quae qui non vident, nihil umquam magnum ac cognitione dignum amaverunt. Etsi ea quidem, quae adhuc dixisti, quamvis ad aetatem recte isto modo dicerentur. Nec lapathi suavitatem acupenseri Galloni Laelius anteponebat, sed suavitatem ipsam neglegebat; Haec quo modo conveniant, non sane intellego.

Plane idem, inquit, et maxima quidem, qua fieri nulla maior potest. Iam id ipsum absurdum, maximum malum neglegi. Laelius clamores sofòw ille so lebat Edere compellans gumias ex ordine nostros. Quorum altera prosunt, nocent altera. Dic in quovis conventu te omnia facere, ne doleas. Nonne videmus quanta perturbatio rerum omnium consequatur, quanta confusio? Sed quid minus probandum quam esse aliquem beatum nec satis beatum? Nihil enim iam habes, quod ad corpus referas; At iste non dolendi status non vocatur voluptas.

Non autem hoc: igitur ne illud quidem. Te enim iudicem aequum puto, modo quae dicat ille bene noris. Quid ergo attinet gloriose loqui, nisi constanter loquare? Cave putes quicquam esse verius.

Sed quae tandem ista ratio est? Qua igitur re ab deo vincitur, si aeternitate non vincitur? Hoc enim constituto in philosophia constituta sunt omnia. Hinc ceteri particulas arripere conati suam quisque videro voluit afferre sententiam. Virtutibus igitur rectissime mihi videris et ad consuetudinem nostrae orationis vitia posuisse contraria. Sed in rebus apertissimis nimium longi sumus. Quoniam, si dis placet, ab Epicuro loqui discimus.

Piso igitur hoc modo, vir optimus tuique, ut scis, amantissimus. Quid autem habent admirationis, cum prope accesseris? Nec vero pietas adversus deos nec quanta iis gratia debeatur sine explicatione naturae intellegi potest. Illud urgueam, non intellegere eum quid sibi dicendum sit, cum dolorem summum malum esse dixerit. Nunc de hominis summo bono quaeritur; Quis suae urbis conservatorem Codrum, quis Erechthei filias non maxime laudat? Et quidem, inquit, vehementer errat; Qui potest igitur habitare in beata vita summi mali metus?

Et ille ridens: Video, inquit, quid agas; A villa enim, credo, et: Si ibi te esse scissem, ad te ipse venissem. Quodcumque in mentem incideret, et quodcumque tamquam occurreret. Ita relinquet duas, de quibus etiam atque etiam consideret. Quid paulo ante, inquit, dixerim nonne meministi, cum omnis dolor detractus esset, variari, non augeri voluptatem?

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Sed erat aequius Triarium aliquid de dissensione nostra iudicare. Primum quid tu dicis breve? Semper enim ita adsumit aliquid, ut ea, quae prima dederit, non deserat. Eadem nunc mea adversum te oratio est. Cur igitur easdem res, inquam, Peripateticis dicentibus verbum nullum est, quod non intellegatur? Duo Reges: constructio interrete. Sic enim censent, oportunitatis esse beate vivere. Vidit Homerus probari fabulam non posse, si cantiunculis tantus irretitus vir teneretur; Illi enim inter se dissentiunt. Hanc quoque iucunditatem, si vis, transfer in animum;

Universa

enim illorum ratione cum tota vestra confligendum puto. Quo modo autem optimum, si bonum praeterea nullum est? Non enim, si omnia non sequebatur, idcirco non erat ortus illinc. Est, ut dicis, inquit; Cur post Tarentum ad Archytam? Ergo hoc quidem apparet, nos ad agendum esse natos. Non autem hoc: igitur ne illud quidem. Ergo instituto veterum, quo etiam Stoici utuntur, hinc capiamus exordium.