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Tibi hoc incredibile, quod beatissimum. Nam adhuc, meo fortasse vitio, quid ego quaeram non perspicis. Itaque rursus eadem ratione, qua sum paulo ante usus, haerebitis. Num igitur dubium est, quin, si in re ipsa nihil peccatur a superioribus, verbis illi commodius utantur? Inquit, an parum disserui non verbis Stoicos a Peripateticis, sed universa re et tota sententia dissidere?
Mihi, inquam, qui te id ipsum rogavi? Falli igitur possumus. Scaevola tribunus plebis ferret ad plebem vellentne de ea re quaeri. Quicquid enim a sapientia proficiscitur, id continuo debet expletum esse omnibus suis partibus; Aufert enim sensus actionemque tollit omnem. Uterque enim summo bono fruitur, id est voluptate. Primum cur ista res digna odio est, nisi quod est turpis? Ab hoc autem quaedam non melius quam veteres, quaedam omnino relicta.
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Haec bene dicuntur, nec ego repugno, sed inter sese ipsa pugnant. Quid de Platone aut de Democrito loquar? Restatis igitur vos; Illa tamen simplicia, vestra versuta. Quid de Platone aut de Democrito loquar? Huic mori optimum esse propter desperationem sapientiae, illi propter spem vivere. Quod autem satis est, eo quicquid accessit, nimium est; Eam stabilem appellas. Quid enim de amicitia statueris utilitatis causa expetenda vides. Non enim ipsa genuit hominem, sed accepit a natura inchoatum. Nam si amitti vita beata potest, beata esse non potest.
Lorem ipsum dolor sit amet,
consectetur adipiscing elit. Cur igitur, cum de re conveniat, non malumus usitate loqui? Naturales divitias dixit parabiles esse, quod parvo esset natura contenta. Haec para/doca illi, nos admirabilia dicamus. Tu autem inter haec tantam multitudinem hominum interiectam non vides nec laetantium nec dolentium? Consequens enim est et post oritur, ut dixi. Duo Reges: constructio interrete. Non autem hoc: igitur ne illud quidem.
Illa argumenta propria videamus, cur omnia sint paria peccata. Roges enim Aristonem, bonane ei videantur haec: vacuitas doloris, divitiae, valitudo; Quae fere omnia appellantur uno ingenii nomine, easque virtutes qui habent, ingeniosi vocantur. Quae duo sunt, unum facit. Heri, inquam, ludis commissis ex urbe profectus veni ad vesperum.
Dicam, inquam, et quidem discendi causa magis, quam quo te aut Epicurum reprehensum velim. Et ille ridens: Video, inquit, quid agas;
Nos quidem Virtutes sic natae sumus, ut tibi serviremus, aliud negotii nihil habemus. Mihi, inquam, qui te id ipsum rogavi? Quid adiuvas? Quod cum dixissent, ille contra. Sin te auctoritas commovebat, nobisne omnibus et Platoni ipsi nescio quem illum anteponebas? Consequatur summas voluptates non modo parvo, sed per me nihilo, si potest;
Ut enim consuetudo loquitur, id solum dicitur honestum, quod est populari fama gloriosum. Sin tantum modo ad indicia veteris memoriae cognoscenda, curiosorum. In qua si nihil est praeter rationem, sit in una virtute finis bonorum; Itaque dicunt nec dubitant: mihi sic usus est, tibi ut opus est facto, fac. Graecis hoc modicum est: Leonidas, Epaminondas, tres aliqui aut quattuor; Quod autem ratione actum est, id officium appellamus.
Qui potest igitur habitare in beata vita summi mali metus? Quid est igitur, cur ita semper deum appellet Epicurus beatum et aeternum? Quod vestri non item. Quam si explicavisset, non tam haesitaret. Quem ad modum quis ambulet, sedeat, qui ductus oris, qui vultus in quoque sit? Stoici
autem, quod finem bonorum in una virtute ponunt, similes sunt illorum; Quae hic rei publicae vulnera inponebat, eadem ille sanabat. Te enim iudicem aequum puto, modo quae dicat ille bene noris. Sed ut iis bonis erigimur, quae expectamus, sic laetamur iis, quae recordamur. Quae diligentissime contra Aristonem dicuntur a Chryippo. Sed haec nihil sane ad rem; Ut aliquid scire se gaudeant?
Illi enim inter se dissentiunt.