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Qui potest igitur habitare in beata vita summi mali metus? Sed mehercule pergrata mihi oratio tua. Facillimum id quidem est, inquam. Idem iste, inquam, de voluptate quid sentit?

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Duarum enim vitarum nobis erunt instituta capienda. Et ais, si una littera commota sit, fore tota ut labet disciplina. Omnia contraria, quos etiam insanos esse vultis. Equidem etiam Epicurum, in physicis quidem, Democriteum puto. Duo Reges: constructio interrete. Hoc non est positum in nostra actione. Quae est igitur causa istarum angustiarum? Quid ergo aliud intellegetur nisi uti ne quae pars naturae neglegatur?

At, illa, ut vobis placet, partem quandam tuetur, reliquam deserit. Tibi hoc incredibile, quod beatissimum. Nam ante Aristippus, et ille melius. Tria genera bonorum; Quae quidem vel cum periculo est quaerenda vobis;

Semper enim ex eo, quod maximas partes continet latissimeque funditur, tota res appellatur. Ita fit cum gravior, tum etiam splendidior oratio. Quod cum accidisset ut alter alterum necopinato videremus, surrexit statim. Illum mallem levares, quo optimum atque humanissimum virum, Cn. Ego quoque, inquit, didicerim libentius si quid attuleris, quam te reprehenderim.

Habent enim et bene longam et satis litigiosam disputationem. Ita cum ea volunt retinere, quae superiori sententiae conveniunt, in Aristonem incidunt; Non est igitur summum malum dolor. Quae cum essent dicta, finem fecimus et ambulandi et disputandi. Non

igitur potestis voluptate omnia dirigentes aut tueri aut retinere virtutem. Non enim quaero quid verum, sed quid cuique dicendum sit. An hoc usque quaque, aliter in vita? Erat enim Polemonis. Miserum hominem! Si dolor summum malum est, dici aliter non potest.

Sin te auctoritas commovebat, nobisne omnibus et Platoni ipsi nescio quem illum anteponebas? Sint ista Graecorum; Non laboro, inquit, de nomine. Quod idem cum vestri faciant, non satis magnam tribuunt inventoribus gratiam. Bonum incolumis acies: misera caecitas. Hic nihil fuit, quod quaereremus. Qui non moveatur et offensione turpitudinis et comprobatione honestatis? Eorum enim omnium multa praetermittentium, dum eligant aliquid, quod sequantur, quasi curta sententia; Et certamen honestum et disputatio splendida! omnis est enim de virtutis dignitate contentio. Quae fere omnia appellantur uno ingenii nomine, easque virtutes qui habent, ingeniosi vocantur.

Cum autem in quo sapienter dicimus, id a primo rectissime dicitur. Erat enim Polemonis. Stuprata per vim Lucretia a regis filio testata civis se ipsa interemit. Quae cum essent dicta, discessimus. Sed finge non solum callidum eum, qui aliquid improbe faciat, verum etiam praepotentem, ut M. Expressa vero in iis aetatibus, quae iam confirmatae sunt.

Quid, si non sensus modo ei sit datus, verum etiam animus hominis? Animum autem reliquis rebus ita perfecit, ut corpus; Ex quo, id quod omnes expetunt, beate vivendi ratio inveniri et comparari potest. Tollitur beneficium, tollitur gratia, quae sunt vincla concordiae. Roges enim Aristonem, bonane ei videantur haec: vacuitas doloris, divitiae, valitudo; Bork Incommoda autem et commoda-ita enim estmata et dustmata appello-communia esse voluerunt, paria noluerunt. Bona autem corporis huic sunt, quod posterius posui, similiora.

Quam tu ponis in verbis, ego positam in re putabam. Esse enim, nisi eris, non potes. Portenta haec esse dicit, neque ea ratione ullo modo posse vivi; Ut placet,

inquit, etsi enim illud erat aptius, aequum cuique concedere. Potius inflammat, ut coercendi magis quam dedocendi esse videantur. Te enim iudicem aequum puto, modo quae dicat ille bene noris.

Parvi enim primo ortu sic iacent, tamquam omnino sine animo sint. Non modo carum sibi quemque, verum etiam vehementer carum esse? Nam nec vir bonus ac iustus haberi debet qui, ne malum habeat, abstinet se ab iniuria. Ex quo illud efficitur, qui bene cenent omnis libenter cenare, qui libenter, non continuo bene. Ut optime, secundum naturam affectum esse possit. Et quidem illud ipsum non nimium probo et tantum patior, philosophum loqui de cupiditatibus finiendis.