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Est igitur officium eius generis, quod nec in bonis ponatur nec in contrariis. Quam ob rem tandem, inquit, non satisfacit? Nonne videmus quanta perturbatio rerum omnium consequatur, quanta confusio? Multoque hoc melius nos veriusque quam Stoici. Sed ne, dum huic obsequor, vobis molestus sim. At iam decimum annum in spelunca iacet. Non prorsus, inquit, omnisque, qui sine dolore sint, in voluptate, et ea quidem summa, esse dico. Utinam quidem dicerent alium alio beatiorem! Iam ruinas videres. Illa argumenta propria videamus, cur omnia sint paria peccata. In qua quid est boni praeter summam voluptatem, et eam sempiternam? Sint modo partes vitae beatae. Quae qui non vident, nihil umquam magnum ac cognitione dignum amaverunt.

Hoc est dicere: Non reprehenderem asotos, si non essent asoti. Illi enim inter se dissentiunt. Quod eo liquidius faciet, si perspexerit rerum inter eas verborumne sit controversia.

Nec vero alia sunt quaerenda contra Carneadeam illam sententiam. Summus dolor plures dies manere non potest? Ergo ita: non posse honeste vivi, nisi honeste vivatur? Mihi quidem Homerus huius modi quiddam

vidisse videatur in iis, quae de Sirenum cantibus finxerit. Nummus in Croesi divitiis obscuratur, pars est tamen divitiarum. Ita similis erit ei finis boni, atque antea fuerat, neque idem tamen; Quid ergo aliud intellegetur nisi uti ne quae pars naturae neglegatur? Compensabatur, inquit, cum summis doloribus laetitia. Idem etiam dolorem saepe perpetiuntur, ne, si id non faciant, incidant in maiorem. Animadverti, nquam, te isto modo paulo ante ponere, et scio ab Antiocho nostro dici sic solere;

Sed quanta sit alias, nunc tantum possitne esse tanta. Duo Reges: constructio interrete. Ratio quidem vestra sic cogit. Qua igitur re ab deo vincitur, si aeternitate non vincitur? Sed eum qui audiebant, quoad poterant, defendebant sententiam suam.

Igitur neque stultorum quisquam beatus neque sapientium non beatus. Quod si ita se habeat, non possit beatam praestare vitam sapientia. Certe nihil nisi quod possit ipsum propter se iure laudari. Summus dolor plures dies manere non potest? Ergo hoc quidem apparet, nos ad agendum esse natos. Est enim tanti philosophi tamque nobilis audacter sua decreta defendere.

Bork Ex quo, id quod omnes expetunt, beate vivendi ratio inveniri et comparari potest. Omnia contraria, quos etiam insanos esse vultis. Sed in rebus apertissimis nimium longi sumus. Certe non potest. An vero displicuit ea, quae tributa est animi virtutibus tanta praestantia? Non dolere, inquam, istud quam vim habeat postea videro; Nunc de hominis summo bono quaeritur; Prodest, inquit, mihi eo esse animo. Nemo igitur esse beatus potest.

Tollenda est atque extrahenda radicitus. Stoici scilicet. Sed tempus est, si videtur, et recta quidem ad me. Quae contraria sunt his, malane? Quis animo aequo videt eum, quem inpure ac flagitiose putet vivere? Qua ex cognitione facilior facta est investigatio rerum occultissimarum. Qui non moveatur et offensione turpitudinis et comprobatione honestatis? Utram tandem linguam nescio? Qui enim voluptatem ipsam

contemnunt, iis licet dicere se acupenserem maenae non anteponere. Nam de summo mox, ut dixi, videbimus et ad id explicandum disputationem omnem conferemus.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Iubet igitur nos Pythius Apollo noscere nosmet ipsos. Scrupulum, inquam, abeunti; Si est nihil nisi corpus, summa erunt illa: valitudo, vacuitas doloris, pulchritudo, cetera.

Hoc sic expositum dissimile est superiori. Propter nos enim illam, non propter eam nosmet ipsos diligimus.

Sunt autem, qui dicant foedus esse quoddam sapientium, ut ne minus amicos quam se ipsos diligant. Egone quaeris, inquit, quid sentiam? Bork Is ita vivebat, ut nulla tam exquisita posset inveniri voluptas, qua non abundaret. Ita nemo beato beatior. Est igitur officium eius generis, quod nec in bonis ponatur nec in contrariis. Perturbationes autem nulla naturae vi commoventur, omniaque ea sunt opiniones ac iudicia levitatis. Si quae forte-possumus. Qui autem esse poteris, nisi te amor ipse ceperit?