Nam ante Aristippus, et ille melius. Sed residamus, inquit, si placet. Incommoda autem et commoda-ita enim estmata et dustmata appello-communia esse voluerunt, paria noluerunt. Sed potestne rerum maior esse dissensio? An dubium est, quin virtus ita maximam partem optineat in rebus humanis, ut reliquas obruat? Rhetorice igitur, inquam, nos mavis quam dialectice disputare?

Atque haec ita iustitiae propria sunt, ut sint virtutum reliquarum communia. Non quaero, quid dicat, sed quid convenienter possit rationi et sententiae suae dicere. Fatebuntur Stoici haec omnia dicta esse praeclare, neque eam causam Zenoni desciscendi fuisse. Nos paucis ad haec additis finem faciamus aliquando; Itaque vides, quo modo loquantur, nova verba fingunt, deserunt usitata. Et ille ridens: Video, inquit, quid agas;

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Quam illa ardentis amores excitaret sui! Cur tandem? Duo Reges: constructio interrete. Sed tamen omne, quod de re bona dilucide dicitur, mihi praeclare dici videtur. Cum id quoque, ut cupiebat, audivisset, evelli iussit eam, qua erat transfixus, hastam. Itaque ab his ordiamur.

Nec vero sum nescius esse utilitatem in historia, non modo voluptatem. Non laboro, inquit, de nomine. Quae hic rei publicae vulnera inponebat, eadem ille sanabat. Negat enim summo bono afferre incrementum diem. Positum est a nostris in iis esse rebus, quae secundum naturam essent, non dolere; In qua quid est boni praeter summam voluptatem, et eam sempiternam?

Et nunc quidem quod eam tuetur, ut de vite potissimum loquar, est id extrinsecus; Sed fac ista esse non inportuna; An est aliquid per se ipsum flagitiosum, etiamsi nulla comitetur infamia? Sed videbimus. Sequitur disserendi ratio cognitioque naturae; Nam, ut sint illa vendibiliora, haec uberiora certe sunt.

Quae animi affectio suum cuique tribuens atque hanc, quam dico. Sed potestne rerum maior esse dissensio? Eorum enim omnium multa praetermittentium,

dum eligant aliquid, quod sequantur, quasi curta sententia; Atqui reperies, inquit, in hoc quidem pertinacem; Qui ita affectus, beatum esse numquam probabis; Haec dicuntur fortasse ieiunius; Audax negotium, dicerem impudens, nisi hoc institutum postea translatum ad philosophos nostros esset. Summus dolor plures dies manere non potest?

Cum id fugiunt, re eadem defendunt, quae Peripatetici, verba. Scaevola tribunus plebis ferret ad plebem vellentne de ea re quaeri. Quae cum ita sint, effectum est nihil esse malum, quod turpe non sit. Tollenda est atque extrahenda radicitus.

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Id Sextilius factum negabat. Qualis ista philosophia est, quae non interitum afferat pravitatis, sed sit contenta mediocritate vitiorum? Ampulla enim sit necne sit, quis non iure optimo irrideatur, si laboret? Nihil opus est exemplis hoc facere longius. Quam illa ardentis amores excitaret sui! Cur tandem? Homines optimi non

intellegunt totam rationem everti, si ita res se habeat. Cur ipse Pythagoras et Aegyptum lustravit et Persarum magos adiit? At iste non dolendi status non vocatur voluptas. An eum discere ea mavis, quae cum plane perdidiceriti nihil sciat?

Qui ita affectus, beatum esse numquam probabis; Diodorus, eius auditor, adiungit ad honestatem vacuitatem doloris. Ergo ita: non posse honeste vivi, nisi honeste vivatur? Nec mihi illud dixeris: Haec enim ipsa mihi sunt voluptati, et erant illa Torquatis. Nec lapathi suavitatem acupenseri Galloni Laelius anteponebat, sed suavitatem ipsam neglegebat; Quae hic rei publicae vulnera inponebat, eadem ille sanabat. Venit enim mihi Platonis in mentem, quem accepimus primum hic disputare solitum; Quod non faceret, si in voluptate summum bonum poneret.

Restinguet citius, si ardentem acceperit. Tuo vero id quidem, inquam, arbitratu. Igitur neque stultorum quisquam beatus neque sapientium non beatus. Luxuriam non reprehendit, modo sit vacua infinita cupiditate et timore. Cum audissem Antiochum, Brute, ut solebam, cum M. Et harum quidem rerum facilis est et expedita distinctio. Praeteritis, inquit, gaudeo. Quae in controversiam veniunt, de iis, si placet, disseramus.