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Videsne quam sit magna dissensio? Eaedem enim utilitates poterunt eas labefactare atque pervertere. Hoc enim identidem dicitis, non intellegere nos quam dicatis voluptatem. Sed non alienum est, quo facilius vis verbi intellegatur, rationem huius verbi faciendi Zenonis exponere. Estne, quaeso, inquam, sitienti in bibendo voluptas?

Nos quidem Virtutes sic natae sumus, ut tibi serviremus, aliud negotii nihil habemus. Itaque e contrario moderati aequabilesque habitus, affectiones ususque corporis apti esse ad naturam videntur. Illud dico, ea, quae dicat, praeclare inter se cohaerere. Hi curatione adhibita levantur in dies, valet alter plus cotidie, alter videt. Suo enim quisque studio maxime ducitur. Quae contraria sunt his, malane?

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Ergo in utroque exercebantur, eaque disciplina effecit tantam illorum utroque in genere dicendi copiam. Sed haec quidem liberius ab eo dicuntur et saepius. Ita ne hoc quidem modo paria peccata sunt. Quaesita enim virtus est, non quae relinqueret naturam, sed quae tueretur. At negat Epicurus-hoc enim vestrum lumen estquemquam, qui honeste non vivat, iucunde posse vivere. Nos paucis ad haec additis finem faciamus aliquando;

Quod si ita se habeat, non possit beatam praestare vitam sapientia. Cur ipse Pythagoras et Aegyptum lustravit et Persarum magos adiit? Quae sunt igitur communia vobis cum antiquis, iis sic utamur quasi concessis; Primum in nostrane potestate est, quid meminerimus?

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Cur igitur, inquam, res tam dissimiles eodem nomine appellas? Sapiens autem semper beatus est et est aliquando in dolore; Non autem hoc: igitur ne illud

quidem. Age nunc isti doceant, vel tu potius quis enim ista melius? Duo Reges: constructio interrete. Bork An vero, inquit, quisquam potest probare, quod perceptfum, quod. Consequens enim est et post oritur, ut dixi.

Iam doloris medicamenta illa Epicurea tamquam de narthecio proment: Si gravis, brevis; Neque enim disputari sine reprehensione nec cum iracundia aut pertinacia recte disputari potest. Haec quo modo conveniant, non sane intellego. Incommoda autem et commoda-ita enim estmata et dustmata appello-communia esse voluerunt, paria noluerunt. Ita prorsus, inquam; Bork Odium autem et invidiam facile vitabis. Paulum, cum regem Persem captum adduceret, eodem flumine invectio? Non autem hoc: igitur ne illud quidem.

Istic sum, inquit. Illud dico, ea, quae dicat, praeclare inter se cohaerere. Illis videtur, qui illud non dubitant bonum dicere -; Istam voluptatem, inquit, Epicurus ignorat? Item de contrariis, a quibus ad genera formasque generum venerunt. Cum autem negant ea quicquam ad beatam vitam pertinere, rursus naturam relinquunt. Satis est ad hoc responsum. Nemo nostrum istius generis asotos iucunde putat vivere.

Nemo igitur esse beatus potest. Ne in odium veniam, si amicum destitero tueri. Hoc loco tenere se Triarius non potuit. Id enim natura desiderat. Ita multo sanguine profuso in laetitia et in victoria est mortuus. Si qua in iis corrigere voluit, deteriora fecit.

Quicquid porro animo cernimus, id omne oritur a sensibus; In quibus doctissimi illi veteres inesse quiddam caeleste et divinum putaverunt. Qui autem esse poteris, nisi te amor ipse ceperit? Nunc haec primum fortasse audientis servire debemus. Si autem id non concedatur, non continuo vita beata tollitur. Quis est enim, in quo sit cupiditas, quin recte cupidus dici possit? Stulti autem malorum memoria torquentur, sapientes bona praeterita grata recordatione renovata delectant. Tum Piso: Atqui, Cicero, inquit, ista studia, si ad imitandos summos viros spectant,

ingeniosorum sunt;

Graecum enim hunc versum nostis omnes-: Suavis laborum est praeteritorum memoria. Aliter enim nosmet ipsos nosse non possumus. Eadem fortitudinis ratio reperietur. Non est igitur voluptas bonum. Sed haec quidem liberius ab eo dicuntur et saepius. Progredientibus autem aetatibus sensim tardeve potius quasi nosmet ipsos cognoscimus. Quia nec honesto quic quam honestius nec turpi turpius. Haec para/doca illi, nos admirabilia dicamus.