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    Ergo illi intellegunt quid Epicurus dicat, ego non intellego?

    Lorem ipsum dolor sit amet, consectetur adipiscing elit. Maximeque eos videre possumus res gestas audire et legere velle, qui a spe gerendi absunt confecti senectute. Manebit ergo amicitia tam diu, quam diu sequetur utilitas, et, si utilitas amicitiam constituet, tollet eadem. Nobis aliter videtur, recte secusne, postea; Sed tamen omne, quod de re bona dilucide dicitur, mihi praeclare dici videtur. Duo Reges: constructio interrete. Quamquam tu hanc copiosiorem etiam soles dicere. Illud non continuo, ut aeque incontentae. Cur deinde Metrodori liberos commendas? Hoc uno captus Erillus scientiam summum bonum esse defendit nec rem ullam aliam per se expetendam.

    Gracchum patrem non beatiorem fuisse quam fillum, cum alter stabilire rem publicam studuerit, alter evertere. Cur id non ita fit? Diodorus, eius auditor, adiungit ad honestatem vacuitatem doloris. Cuius similitudine perspecta in formarum specie ac dignitate transitum est ad honestatem dictorum atque factorum. Quid enim possumus hoc agere divinius? Ut alios omittam, hunc appello, quem ille unum secutus est. Claudii libidini, qui tum erat summo ne imperio, dederetur. Ex quo, id quod omnes expetunt, beate vivendi ratio inveniri et comparari potest. Sed tu istuc dixti bene Latine, parum plane. Nam si pravitatem inminutionemque corporis propter se fugiendam putamus, cur non etiam, ac fortasse magis, propter se formae dignitatem sequamur? Videsne ut, quibus summa est in voluptate, perspicuum sit quid iis faciendum sit aut non faciendum? Varietates autem iniurasque fortunae facile veteres philosophorum praeceptis instituta vita superabat. Nam adhuc, meo fortasse vitio, quid ego quaeram non perspicis.

    1. Cupit enim dícere nihil posse ad beatam vitam deesse sapienti.
    2. Haec et tu ita posuisti, et verba vestra sunt.
    3. Nullum inveniri verbum potest quod magis idem declaret Latine, quod Graece, quam declarat voluptas.
    4. Quid in isto egregio tuo officio et tanta fide-sic enim existimo-ad corpus refers?
    5. Quis non odit sordidos, vanos, leves, futtiles?
    6. Quaeque de virtutibus dicta sunt, quem ad modum eae semper voluptatibus inhaererent, eadem de amicitia dicenda sunt.
    7. Tum Triarius: Posthac quidem, inquit, audacius.
    Omnes, qui non sint sapientes, aeque miseros esse, sapientes omnes summe beatos, recte facta omnia aequalia, omnia peccata paria;
    • Si alia sentit, inquam, alia loquitur, numquam intellegam quid sentiat;
    • Res enim concurrent contrariae.
    Quis hoc dicit?
    Themistocles quidem, cum ei Simonides an quis alius artem memoriae polliceretur, Oblivionis, inquit, mallem.
    Si longus, levis.
    Aliena dixit in physicis nec ea ipsa, quae tibi probarentur;
    Sed haec in pueris;
    Ergo infelix una molestia, fellx rursus, cum is ipse anulus in praecordiis piscis inventus est?
    Si id dicis, vicimus.
    Quid est igitur, cur ita semper deum appellet Epicurus beatum et aeternum?
    Non semper, inquam;
    Quantum Aristoxeni ingenium consumptum videmus in musicis?
    A mene tu?
    Ergo omni animali illud, quod appetiti positum est in eo, quod naturae est accommodatum.
    Quasi vero hoc didicisset a Zenone, non dolere, cum doleret!
Illud audierat nec tamen didicerat, malum illud non esse,
quia turpe non esset, et esse ferendum viro.

Iam quae corporis sunt, ea nec auctoritatem cum animi
partibus, comparandam et cognitionem habent faciliorem.


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