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Nec vero hoc oratione solum, sed multo magis vita et factis et moribus comprobavit. Quam ob rem tandem, inquit, non satisfacit? Respondent extrema primis, media utrisque, omnia omnibus. Hanc quoque iucunditatem, si vis, transfer in animum; Perturbationes autem nulla naturae vi commoventur, omniaque ea sunt opiniones ac iudicia levitatis. Quae hic rei publicae vulnera inponebat, eadem ille sanabat.
Lorem ipsum dolor sit amet, consectetur adipiscing elit. Nam illud vehementer repugnat, eundem beatum esse et multis malis oppressum. At iste non dolendi status non vocatur voluptas. Duo Reges: constructio interrete. Nunc de hominis summo bono quaeritur; Si autem id non concedatur, non continuo vita beata tollitur. Est autem a te semper dictum nec gaudere quemquam nisi propter corpus nec dolere. Si mala non sunt, iacet omnis ratio Peripateticorum. Mihi, inquam, qui te id ipsum rogavi? Quis est tam dissimile homini.
Num igitur eum postea censes anxio animo aut sollicito fuisse? Primum in nostrane potestate est, quid meminerimus? Atqui iste locus est, Piso, tibi etiam atque etiam
confirmandus, inquam; Istam voluptatem perpetuam quis potest praestare sapienti? Si de re disceptari oportet, nulla mihi tecum, Cato, potest esse dissensio. An est aliquid per se ipsum flagitiosum, etiamsi nulla comitetur infamia? Quare conare, quaeso.
Hoc tu nunc in illo probas. Aliter enim explicari, quod quaeritur, non potest. Stoici scilicet.
Qua tu etiam inprudens utebare non numquam. Traditur, inquit, ab Epicuro ratio neglegendi doloris. Hoc etsi multimodis reprehendi potest, tamen accipio, quod dant. Nihil opus est exemplis hoc facere longius. Ut optime, secundum naturam affectum esse possit.
Bork Refert tamen, quo modo. Quonam, inquit, modo? At ille non pertimuit saneque fidenter: Istis quidem ipsis verbis, inquit; Itaque primos congressus copulationesque et consuetudinum instituendarum voluntates fieri propter voluptatem; Sed fac ista esse non inportuna; Varietates autem iniurasque fortunae facile veteres philosophorum praeceptis instituta vita superabat. Sed tamen intellego quid velit.
Illa videamus, quae a te de amicitia dicta sunt. Sed ne, dum huic obsequor, vobis molestus sim. Id enim volumus, id contendimus, ut officii fructus sit ipsum officium. Item de contrariis, a quibus ad genera formasque generum venerunt. Odium autem et invidiam facile vitabis. Sed non alienum est, quo facilius vis verbi intellegatur, rationem huius verbi faciendi Zenonis exponere. Qua ex cognitione facilior facta est investigatio rerum occultissimarum. Nemo igitur esse beatus potest. Hic ego: Pomponius quidem, inquam, noster iocari videtur, et fortasse suo iure. Tamen aberramus a proposito, et, ne longius, prorsus, inquam, Piso, si ista mala sunt, placet.
Nonne videmus quanta perturbatio rerum omnium consequatur, quanta confusio? Ea, quae dialectici nunc tradunt et docent, nonne ab illis instituta sunt aut inventa sunt? Num igitur eum postea censes anxio animo aut sollicito fuisse? Miserum hominem! Si dolor summum malum est, dici aliter
non potest. Eam si varietatem diceres, intellegerem, ut etiam non dicente te intellego; Igitur neque stultorum quisquam beatus neque sapientium non beatus. At ego quem huic anteponam non audeo dicere; Et ille ridens: Video, inquit, quid agas;
Cupit enim dícere nihil posse ad beatam vitam deesse sapienti. Quia, si mala sunt, is, qui erit in iis, beatus non erit. Avaritiamne minuis? Ille vero, si insipiens-quo certe, quoniam tyrannus -, numquam beatus; Varietates autem iniurasque fortunae facile veteres philosophorum praeceptis instituta vita superabat. Facillimum id quidem est, inquam. Ratio enim nostra consentit, pugnat oratio. Nec lapathi suavitatem acupenseri Galloni Laelius anteponebat, sed suavitatem ipsam neglegebat;
Quo modo autem philosophus loquitur? Quid est, quod ab ea absolvi et perfici debeat? Quis enim redargueret? Potius inflammat, ut coercendi magis quam dedocendi esse videantur. An eum discere ea mavis, quae cum plane perdidiceriti nihil sciat? Habent enim et bene longam et satis litigiosam disputationem.