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Omnis enim est natura diligens sui. Deinde disputat, quod cuiusque generis animantium statui deceat extremum. Nam si beatus umquam fuisset, beatam vitam usque ad illum a Cyro extructum rogum pertulisset. Nam si amitti vita beata potest, beata esse non potest. Egone non intellego, quid sit don Graece, Latine voluptas? Sullae consulatum? Beatus autem esse in maximarum rerum timore nemo potest. Sed videbimus.

Animum autem reliquis rebus ita perfecit, ut corpus; Gerendus est mos, modo recte sentiat.

Egone non intellego, quid sit don Graece, Latine voluptas? Sed quid attinet de rebus tam apertis plura requirere? Negat enim summo bono afferre incrementum diem. Tu autem negas fortem esse quemquam posse, qui dolorem malum putet. Nihil opus est exemplis hoc facere longius. Quae rursus dum sibi evelli ex ordine nolunt, horridiores evadunt, asperiores, duriores et oratione et moribus. Atqui, inquam, Cato, si istud optinueris, traducas me ad te totum licebit. Sed eum qui audiebant, quoad poterant, defendebant sententiam suam. Videsne quam sit magna dissensio? Tum Triarius: Posthac quidem, inquit, audacius.

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Bork Nec hoc ille non vidit, sed verborum magnificentia est et gloria delectatus. Rationis enim perfectio est virtus; Sit hoc ultimum bonorum, quod nunc a me defenditur;

Quantum Aristoxeni ingenium consumptum videmus in musicis? Qui-vere falsone, quaerere mittimus-dicitur oculis se privasse; Tum ille: Tu autem cum ipse tantum librorum habeas, quos hic tandem requiris? Graece donan, Latine voluptatem vocant. Quid ergo aliud intellegetur nisi uti ne quae pars naturae neglegatur? Se dicere inter honestum et turpe nimium quantum, nescio quid inmensum, inter ceteras res nihil omnino interesse. Itaque eos id agere, ut a se dolores, morbos, debilitates repellant. Quorum sine causa fieri nihil putandum est. Idem iste, inquam, de

voluptate quid sentit? Scio enim esse quosdam, qui quavis lingua philosophari possint;

Nec lapathi suavitatem acupenseri Galloni Laelius anteponebat, sed suavitatem ipsam neglegebat; Verum tamen cum de rebus grandioribus dicas, ipsae res verba rapiunt; Quid est, quod ab ea absolvi et perfici debeat? An vero displicuit ea, quae tributa est animi virtutibus tanta praestantia?

Haec quo modo conveniant, non sane intellego. Sed quid attinet de rebus tam apertis plura requirere? Praeteritis, inquit, gaudeo. Egone non intellego, quid sit don Graece, Latine voluptas? Apparet statim, quae sint officia, quae actiones. Quod autem ratione actum est, id officium appellamus.

Quasi vero, inquit, perpetua oratio rhetorum solum, non etiam philosophorum sit. Est enim effectrix multarum et magnarum voluptatum. Qui enim existimabit posse se miserum esse beatus non erit. De quibus cupio scire quid sentias. Quid nunc honeste dicit? In his igitur partibus duabus nihil erat, quod Zeno commutare gestiret. Hoc enim constituto in philosophia constituta sunt omnia. Terram, mihi crede, ea lanx et maria deprimet.

Hi curatione adhibita levantur in dies, valet alter plus cotidie, alter videt. Quae quidem sapientes sequuntur duce natura tamquam videntes; Et ille ridens: Video, inquit, quid agas; Illa argumenta propria videamus, cur omnia sint paria peccata. Expectoque quid ad id, quod quaerebam, respondeas. Aufert enim sensus actionemque tollit omnem. Semper enim ex eo, quod maximas partes continet latissimeque funditur, tota res appellatur. Quod non faceret, si in voluptate summum bonum poneret. Potius inflammat, ut coercendi magis quam dedocendi esse videantur.

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Num quid tale Democritus? Cupiditates non Epicuri divisione finiebat, sed sua satietate. Dolor ergo, id est summum malum, metuetur semper, etiamsi non aderit; Non minor, inquit, voluptas percipitur ex vilissimis rebus quam ex pretiosissimis.

Verum tamen cum de rebus grandioribus dicas, ipsae res verba rapiunt; Duo Reges: constructio interrete. Vitiosum est enim in dividendo partem in genere numerare. Bork Quid me istud rogas? Aliud igitur esse censet gaudere, aliud non dolere. At eum nihili facit; Hoc non est positum in nostra actione.