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Habes, inquam, Cato, formam eorum, de quibus loquor, philosophorum. Idem iste, inquam, de voluptate quid sentit? Sed ne, dum huic obsequor, vobis molestus sim. Stoici autem, quod finem bonorum in una virtute ponunt, similes sunt illorum; Itaque sensibus rationem adiunxit et ratione effecta sensus non reliquit. Neque enim disputari sine reprehensione nec cum iracundia aut pertinacia recte disputari potest.

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Itaque si aut requietem natura non quaereret aut eam posset alia quadam ratione consequi. An potest cupiditas finiri? Sed ne, dum huic obsequor, vobis molestus sim. At ille pellit, qui permulcet sensum voluptate. Incommoda autem et commoda-ita enim estmata et dustmata appello-communia esse voluerunt, paria noluerunt.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Quod praeceptum quia maius erat, quam ut ab homine videretur, idcirco assignatum est deo. Hanc ergo intuens debet institutum illud quasi signum absolvere. Confecta res esset. An ea, quae per vinitorem antea consequebatur, per se ipsa curabit? Duo Reges: constructio interrete. Theophrastus mediocriterne delectat, cum tractat locos ab Aristotele ante tractatos? Illa argumenta propria videamus, cur omnia sint paria peccata. Quo studio cum satiari non possint, omnium ceterarum rerum obliti nhil abiectum, nihil

humile cogitant;

Consequatur summas voluptates non modo parvo, sed per me nihilo, si potest; Ut necesse sit omnium rerum, quae natura vigeant, similem esse finem, non eundem. Graecum enim hunc versum nostis omnes-: Suavis laborum est praeteritorum memoria. Inde igitur, inquit, ordiendum est.

Inde sermone vario sex illa a Dipylo stadia confecimus. Egone quaeris, inquit, quid sentiam? Tollitur beneficium, tollitur gratia, quae sunt vincla concordiae. Respondent extrema primis, media utrisque, omnia omnibus. Sed tamen enitar et, si minus multa mihi occurrent, non fugiam ista popularia. Ego quoque, inquit, didicerim libentius si quid attuleris, quam te reprehenderim. Commoda autem et incommoda in eo genere sunt, quae praeposita et reiecta diximus;

Nihil sane. Si stante, hoc natura videlicet vult, salvam esse se, quod concedimus; De ingenio eius in his disputationibus, non de moribus quaeritur. Summae mihi videtur inscitiae. Videsne quam sit magna dissensio? Quid enim tanto opus est instrumento in optimis artibus comparandis? At quicum ioca seria, ut dicitur, quicum arcana, quicum occulta omnia? Quid ergo attinet dicere: Nihil haberem, quod reprehenderem, si finitas cupiditates haberent? Multoque hoc melius nos veriusque quam Stoici. Videmusne ut pueri ne verberibus quidem a contemplandis rebus perquirendisque deterreantur? Quantum Aristoxeni ingenium consumptum videmus in musicis? Quasi vero, inquit, perpetua oratio rhetorum solum, non etiam philosophorum sit.

Bonum incolumis acies: misera caecitas. Ne in odium veniam, si amicum destitero tueri. Dolere malum est: in crucem qui agitur, beatus esse non potest. Itaque quantum adiit periculum! ad honestatem enim illum omnem conatum suum referebat, non ad voluptatem. Quod quidem iam fit etiam in Academia. ALIO MODO.

Atque ab his initiis profecti omnium virtutum et originem et progressionem persecuti sunt. Eadem nunc mea adversum te oratio est. Faceres tu quidem, Torquate, haec omnia;

Dicimus aliquem hilare vivere; Atqui perspicuum est hominem e corpore animoque constare, cum primae sint animi partes, secundae corporis. Non enim iam stirpis bonum quaeret, sed animalis. Quamvis enim depravatae non sint, pravae tamen esse possunt. Igitur ne dolorem quidem. Sequitur disserendi ratio cognitioque naturae; Neque solum ea communia, verum etiam paria esse dixerunt. Incommoda autem et commoda-ita enim estmata et dustmata appello-communia esse voluerunt, paria noluerunt. Nam quid possumus facere melius?

Ita fit beatae vitae domina fortuna, quam Epicurus ait exiguam intervenire sapienti. Minime vero istorum quidem, inquit. Inde sermone vario sex illa a Dipylo stadia confecimus. Etenim semper illud extra est, quod arte comprehenditur. Quid autem habent admirationis, cum prope accesseris? Istam voluptatem perpetuam quis potest praestare sapienti?

Non ego tecum iam ita iocabor, ut isdem his de rebus, cum L. Itaque homo in primis ingenuus et gravis, dignus illa familiaritate Scipionis et Laelii, Panaetius, cum ad Q. Eiuro, inquit adridens, iniquum, hac quidem de re;