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Ex quo, id quod omnes expetunt, beate vivendi ratio inveniri et comparari potest. Quae duo sunt, unum facit. A quibus propter discendi cupiditatem videmus ultimas terras esse peragratas.

Innumerabilia dici possunt in hanc sententiam, sed non necesse est. Beatus autem esse in maximarum rerum timore nemo potest. Quos quidem tibi studiose et diligenter tractandos magnopere censeo. Nos quidem Virtutes sic natae sumus, ut tibi serviremus, aliud negotii nihil habemus. Hoc loco discipulos quaerere videtur, ut, qui asoti esse velint, philosophi ante fiant. Et non ex maxima parte de tota iudicabis?

His singulis copiose responderi solet, sed quae perspicua sunt longa esse non debent. Ego vero isti, inquam, permitto. Quis non odit sordidos, vanos, leves, futtiles? Quid, si non sensus modo ei sit datus, verum etiam animus hominis? Recte dicis; Haec dicuntur inconstantissime. Quis enim redargueret?

Maximus dolor, inquit, brevis est. Ergo in gubernando nihil, in officio plurimum interest, quo in genere peccetur. Nihil opus est exemplis hoc facere longius. Torquatus, is qui consul cum Cn. Quae cum dixisset, finem ille. Erat enim res aperta. Itaque nostrum est-quod nostrum dico, artis est-ad ea principia, quae accepimus. Istam voluptatem perpetuam quis potest praestare sapienti?

Sed quanta sit alias, nunc tantum possitne esse tanta. Apparet statim, quae sint officia, quae actiones. Frater et T. Illis videtur, qui illud non dubitant bonum dicere -; Nihilne est in his rebus, quod dignum libero aut indignum esse ducamus?

Videamus animi partes, quarum est conspectus illustrior; At coluit ipse amicitias. Mihi enim satis est, ipsis non satis. Hic quoque suus est de summoque bono dissentiens dici vere Peripateticus non potest. Summum ením bonum exposuit vacuitatem doloris;

Paulum, cum regem Persem captum adduceret, eodem flumine invectio? Duo Reges: constructio interrete. Non igitur potestis voluptate omnia dirigentes aut tueri aut retinere virtutem. Haec para/doca illi, nos admirabilia dicamus. Et quidem, inquit, vehementer errat; Isto modo ne improbos quidem, si essent boni viri.

Tubulo putas dicere? Illa sunt similia: hebes acies est cuipiam oculorum, corpore alius senescit; Igitur neque stultorum quisquam beatus neque sapientium non beatus. Atqui haec patefactio quasi rerum opertarum, cum quid quidque sit aperitur, definitio est. Praeclare hoc quidem. Ita enim vivunt quidam, ut eorum vita refellatur oratio. Oratio me istius philosophi non offendit; Sed quanta sit alias, nunc tantum possitne esse tanta.

Age, inquies, ista parva sunt. Ego vero volo in virtute vim esse quam maximam; Ad eos igitur converte te, quaeso. Sed in rebus apertissimis nimium longi sumus. Neque solum ea communia, verum etiam paria esse dixerunt. Ex quo illud efficitur, qui bene cenent omnis libenter cenare, qui libenter, non continuo bene. Quorum sine causa fieri nihil putandum est.

Quantum Aristoxeni ingenium consumptum videmus in musicis? Rapior illuc, revocat autem Antiochus, nec est praeterea, quem audiamus. Contemnit enim disserendi elegantiam, confuse loquitur. Ille enim occurrentia nescio quae comminiscebatur; Hoc sic expositum dissimile est superiori. Sed nonne merninisti licere mihi ista probare, quae sunt a te dicta? Bonum liberi: misera orbitas. Ratio quidem vestra sic cogit.

Quam illa ardentis amores excitaret sui! Cur tandem? Mihi quidem Antiochum, quem audis, satis belle videris attendere. Ergo ita: non posse honeste vivi, nisi honeste vivatur? Non potes, nisi retexueris illa. Non ego tecum iam ita iocabor, ut isdem his de rebus, cum L. Nihil enim iam habes, quod ad corpus referas; Quis enim redargueret? Quae quidem sapientes sequuntur duce natura tamquam videntes;

Cognitis autem rerum finibus, cum intellegitur, quid sit et bonorum extremum et malorum.

Ut nemo dubitet, eorum omnia officia quo spectare, quid sequi, quid fugere debeant? Et quidem, Cato, hanc totam copiam iam Lucullo nostro notam esse oportebit; Semper enim ex eo, quod maximas partes continet latissimeque funditur, tota res appellatur. Ut proverbia non nulla veriora sint quam vestra dogmata. Sed vos squalidius, illorum vides quam niteat oratio. Sed quod proximum fuit non vidit. Si verbum sequimur, primum longius verbum praepositum quam bonum. Quod quidem iam fit etiam in Academia. Quam si explicavisset, non tam haesitaret. Vide, quantum, inquam, fallare, Torquate.

Scientiam pollicentur, quam non erat mirum sapientiae cupido patria esse cariorem. Quod vestri quidem vel optime disputant, nihil opus esse eum, qui philosophus futurus sit, scire litteras. Quam illa ardentis amores excitaret sui! Cur tandem? Septem autem illi non suo, sed populorum suffragio omnium nominati sunt. Laelius clamores sofòw ille so lebat Edere compellans gumias ex ordine nostros. Non autem hoc: igitur ne illud quidem. Et quidem iure fortasse, sed tamen non gravissimum est testimonium multitudinis. Satis est ad hoc responsum.

Qui convenit? Quod quidem nobis non saepe contingit. Est autem officium, quod ita factum est, ut eius facti probabilis ratio reddi possit. Verum hoc idem saepe faciamus. Audeo dicere, inquit. Qui bonum omne in virtute ponit, is potest dicere perfici beatam vitam perfectione virtutis; Bonum valitudo: miser morbus. Quid enim me prohiberet Epicureum esse, si probarem, quae ille diceret? Non est igitur voluptas bonum.

Tollitur beneficium, tollitur gratia, quae sunt vincla concordiae. Sit hoc ultimum bonorum, quod nunc a me defenditur; Atqui eorum nihil est eius generis, ut sit in fine atque extrerno bonorum. Quorum altera prosunt, nocent altera. Sed tamen intellego quid velit. Iam enim adesse poterit. Memini vero, inquam; Expressa vero in iis aetatibus, quae iam confirmatae sunt. Ita enim vivunt quidam, ut eorum vita refellatur oratio. Pugnant Stoici cum Peripateticis.

Multoque hoc melius nos veriusque quam Stoici. Qui ita affectus, beatum esse numquam probabis; Igitur ne dolorem quidem. Nihilo beatiorem esse Metellum quam Regulum. Beatum, inquit. Aliter homines, aliter philosophos loqui putas oportere? Quam tu ponis in verbis, ego positam in re putabam. Faceres tu quidem, Torquate, haec omnia;

Quo modo autem philosophus loquitur? Eodem modo is enim tibi nemo dabit, quod, expetendum sit, id esse laudabile. O magnam vim ingenii causamque iustam, cur nova existeret disciplina! Perge porro. Eam stabilem appellas. Murenam te accusante defenderem. Hoc etsi multimodis reprehendi potest, tamen accipio, quod dant. [redacted]tilio Rufo, cum is rem ad amicos ita deferret, se esse heredem Q. Utrum igitur tibi litteram videor an totas paginas commovere?

Itaque et manendi in vita et migrandi ratio omnis iis rebus, quas supra dixi, metienda.

Quodsi ipsam honestatem undique pertectam atque absolutam. Ad eas enim res ab Epicuro praecepta dantur. Non est ista, inquam, Piso, magna dissensio. Quis contra in illa aetate pudorem, constantiam, etiamsi sua nihil intersit, non tamen diligat? Non potes, nisi retexueris illa. Nemo igitur esse beatus potest.

Sed fortuna fortis; Non igitur potestis voluptate omnia dirigentes aut tueri aut retinere virtutem. Ea possunt paria non esse. Quae cum essent dicta, finem fecimus et ambulandi et disputandi. Aliter enim nosmet ipsos nosse non possumus. Odium autem et invidiam facile vitabis. Quid censes in Latino fore? Illa argumenta propria videamus, cur omnia sint paria peccata.

Primum in nostrane potestate est, quid meminerimus? Nec enim, omnes avaritias si aeque avaritias esse dixerimus, sequetur ut etiam aequas esse dicamus. Vide igitur ne non debeas verbis nostris uti, sententiis tuis. Ecce aliud simile dissimile. Quid turpius quam sapientis vitam ex insipientium sermone pendere? Ut in voluptate sit, qui epuletur, in dolore, qui torqueatur. Non igitur bene. Atqui reperies, inquit, in hoc quidem pertinacem; Nummus in Croesi divitiis obscuratur, pars est tamen divitiarum.

Summus dolor plures dies manere non potest? Vide, quantum, inquam, fallare, Torquate. Eadem nunc mea adversum te oratio est. Non autem hoc: igitur ne illud quidem. Mihi enim satis est, ipsis non satis. Quod si ita sit, cur opera philosophiae sit danda nescio.

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John

Respondeat totidem verbis. Graece donan, Latine voluptatem vocant. Immo alio genere; Id est enim, de quo quaerimus. Verum hoc idem saepe faciamus. An potest cupiditas finiri? Si longus, levis dictata sunt.

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