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Lorem ipsum dolor sit amet, consectetur adipiscing elit. Gloriosa ostentatio in constituendo summo bono. Bork Ne amores quidem sanctos a sapiente alienos esse arbitrantur. Quis non odit sordidos, vanos, leves, futtiles?

Addebat etiam se in legem Voconiam iuratum contra eam facere non audere, nisi aliter amicis videretur. Egone non intellego, quid sit don Graece, Latine voluptas? Non igitur potestis voluptate omnia dirigentes aut tueri aut retinere virtutem. Ut pulsi recurrant? Ergo ita: non posse honeste vivi, nisi honeste vivatur? Laboro autem non sine causa;

Et homini, qui ceteris animantibus plurimum praestat, praecipue a natura nihil datum esse dicemus? Istam voluptatem perpetuam quis potest praestare sapienti? Sint ista Graecorum; Nec vero sum nescius esse utilitatem in historia, non modo voluptatem.

Audax negotium, dicerem impudens, nisi hoc institutum postea translatum ad philosophos nostros esset. Duo Reges: constructio interrete. Perturbationes autem nulla naturae vi commoventur, omniaque ea sunt opiniones ac iudicia levitatis.

Istam voluptatem perpetuam quis potest praestare sapienti? Quasi ego id curem, quid ille aiat aut neget. Ita graviter et severe voluptatem secrevit a bono. Quae in controversiam veniunt, de iis, si placet, disseramus. Quorum altera prosunt, nocent altera. Illud quaero, quid ei, qui in voluptate summum bonum ponat, consentaneum sit dicere.

Heri, inquam, ludis commissis ex urbe profectus veni ad vesperum. Videamus animi partes, quarum est conspectus illustrior; Ergo id est convenienter naturae vivere, a natura discedere. Piso, familiaris noster, et alia multa et hoc loco Stoicos irridebat: Quid enim? Quid adiuvas? Non est enim vitium in oratione solum, sed etiam in moribus. Quid autem habent admirationis, cum prope accesseris? Zenonis est, inquam, hoc Stoici.

Paulum, cum regem Persem captum adduceret, eodem flumine invectio? Nummus in Croesi divitiis obscuratur, pars est tamen

divitiarum. Varietates autem iniurasque fortunae facile veteres philosophorum praeceptis instituta vita superabat. Tum ille: Ain tandem? Mene ergo et Triarium dignos existimas, apud quos turpiter loquare? Erit enim mecum, si tecum erit. Dempta enim aeternitate nihilo beatior Iuppiter quam Epicurus; Qua ex cognitione facilior facta est investigatio rerum occultissimarum. Bona autem corporis huic sunt, quod posterius posui, similiora. In his igitur partibus duabus nihil erat, quod Zeno commutare gestiret.

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Non dolere, inquam, istud quam vim habeat postea videro; Praeclare hoc quidem. Atque haec coniunctio confusioque virtutum tamen a philosophis ratione quadam distinguitur. Nam de summo mox, ut dixi, videbimus et ad id explicandum disputationem omnem conferemus. Immo alio genere; Iam doloris medicamenta illa Epicurea tamquam de narthecio proment: Si gravis, brevis; Ita redarguitur ipse a sese, convincunturque scripta eius probitate ipsius ac moribus. Virtutis, magnitudinis animi, patientiae, fortitudinis fomentis dolor mitigari solet.

Sed finge non solum callidum eum, qui aliquid improbe faciat, verum etiam praepotentem, ut M. Eaedem enim utilitates poterunt eas labefactare atque pervertere. Parvi enim primo ortu sic iacent, tamquam

omnino sine animo sint. Itaque mihi non satis videmini considerare quod iter sit naturae quaeque progressio. Nescio quo modo praetervolavit oratio. Itaque nostrum est-quod nostrum dico, artis est-ad ea principia, quae accepimus.

Quodsi ipsam honestatem undique pertectam atque absolutam. Tu autem inter haec tantam multitudinem hominum interiectam non vides nec laetantium nec dolentium? Si verbum sequimur, primum longius verbum praepositum quam bonum. Primum cur ista res digna odio est, nisi quod est turpis? Bona autem corporis huic sunt, quod posterius posui, similiora. Plane idem, inquit, et maxima quidem, qua fieri nulla maior potest. Sed tamen enitar et, si minus multa mihi occurrent, non fugiam ista popularia.