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Animi enim quoque dolores percipiet omnibus partibus maiores quam corporis. Quicquid porro animo cernimus, id omne oritur a sensibus; Quis hoc dicit? Duo Reges: constructio interrete. Duae sunt enim res quoque, ne tu verba solum putes. Paupertas si malum est, mendicus beatus esse nemo potest, quamvis sit sapiens. Sed ad bona praeterita redeamus. Beatus sibi videtur esse moriens. Cetera illa adhibebat, quibus demptis negat se Epicurus intellegere quid sit bonum. Quis istud, quaeso, nesciebat?

Audeo dicere, inquit. An est aliquid, quod te sua sponte delectet? At iam decimum annum in spelunca iacet. Nam cui proposito sit conservatio sui, necesse est huic partes quoque sui caras suo genere laudabiles. Virtutis, magnitudinis animi, patientiae, fortitudinis fomentis dolor mitigari solet. Illa argumenta propria videamus, cur omnia sint paria peccata.

Quasi vero, inquit, perpetua oratio rhetorum solum, non etiam philosophorum sit. Conferam avum tuum Drusum cum C. Superiores tres erant, quae esse possent, quarum est una sola defensa, eaque vehementer. Ergo, inquit, tibi Q. Nunc ita separantur, ut disiuncta sint, quo nihil potest esse perversius. Conferam tecum, quam cuique verso rem subicias; Quid est igitur, inquit, quod requiras? Quid est enim aliud esse versutum?

Hanc ergo intuens debet institutum illud quasi signum absolvere.

Si quicquam extra virtutem habeatur in bonis. Aut unde est hoc contritum vetustate proverbium: quicum in tenebris? Mihi quidem Antiochum, quem audis, satis belle videris attendere. Est enim tanti philosophi tamque nobilis audacter sua decreta defendere. Ne in odium veniam, si amicum destitero tueri. Laboro autem non sine causa;

At vero facere omnia, ut adipiscamur, quae secundum naturam sint, etiam si ea non assequamur.

Nondum autem explanatum satis, erat, quid maxime natura vellet. Quo modo autem optimum, si bonum praeterea nullum est? Quod quidem nobis non saepe contingit. Atqui haec patefactio quasi rerum opertarum, cum quid quidque sit aperitur, definitio est. Quis est, qui non oderit libidinosam, protervam adolescentiam?

Quod vestri non item. Sed residamus, inquit, si placet. Quid autem habent admirationis, cum prope accesseris? Obsecro, inquit, Torquate, haec dicit Epicurus? Quis est tam dissimile homini. Huic mori optimum esse propter desperationem sapientiae, illi propter spem vivere. Quid enim possumus hoc agere divinius? Tum Piso: Quoniam igitur aliquid omnes, quid Lucius noster?

Mihi vero, inquit, placet agi subtilius et, ut ipse dixisti, pressius. Obsecro, inquit, Torquate, haec dicit Epicurus? Satis est tibi in te, satis in legibus, satis in mediocribus amicitiis praesidii. Itaque sensibus rationem adiunxit et ratione effecta sensus non reliquit. Videsne quam sit magna dissensio?

Cur igitur easdem res, inquam, Peripateticis dicentibus verbum nullum est, quod non intellegatur? Istam voluptatem perpetuam quis potest praestare sapienti? Mene ergo et Triarium dignos existimas, apud quos turpiter loquare? Quae si potest singula consolando levare, universa quo modo sustinebit? Indicant pueri, in quibus ut in speculis natura cernitur.

Quae autem natura suae primae institutionis oblita est?

Non enim iam stirpis bonum quaeret, sed animalis. Nam, ut sint illa vendibiliora, haec uberiora certe sunt. Quare conare, quaeso. Illud dico, ea, quae dicat, praeclare inter se cohaerere. Nam illud vehementer repugnat, eundem beatum esse et multis malis oppressum. Praeteritis, inquit, gaudeo.

Te autem hortamur omnes, currentem quidem, ut spero, ut eos, quos novisse vis, imitari etiam velis. An eum discere ea mavis, quae cum plane perdidiceriti nihil sciat? Quae quidem sapientes sequuntur duce natura tamquam videntes; Quamquam haec quidem praeposita recte et reiecta dicere licebit. Quod iam a me expectare noli. Beatum, inquit.

Quorum sine causa fieri nihil putandum est. Scrupulum, inquam, abeunti; Nam quibus rebus efficiuntur voluptates, eae non sunt in potestate sapientis. Quid est enim aliud esse versutum? Bonum patria: miserum exilium. Vide, quantum, inquam, fallare, Torquate. Cur deinde Metrodori liberos commendas?

Haec igitur Epicuri non probo, inquam. Ex rebus enim timiditas, non ex vocabulis nascitur. Quamvis enim depravatae non sint, pravae tamen esse possunt. An eum discere ea mavis, quae cum plane perdidiceriti nihil sciat?

Virtutis, magnitudinis animi, patientiae, fortitudinis fomentis dolor mitigari solet. Me igitur ipsum ames oportet, non mea, si veri amici futuri sumus. Qua tu etiam inprudens utebare non numquam. Quae similitudo in genere etiam humano apparet. Tum Torquatus: Prorsus, inquit, assentior; Nemo igitur esse beatus potest. Id enim volumus, id contendimus, ut officii fructus sit ipsum officium. Qui autem diffidet perpetuitati bonorum suorum, timeat necesse est, ne aliquando amissis illis sit miser.

Sapiens autem semper beatus est et est aliquando in dolore; Nihilo beatiorem esse Metellum quam Regulum. Ergo ita: non posse honeste vivi, nisi honeste vivatur? Non semper, inquam; Videsne, ut haec concinant? Apparet statim, quae sint officia, quae actiones.

Illi enim inter se dissentiunt. Non dolere, inquam, istud quam vim habeat postea videro; Philosophi autem in suis lectulis plerumque moriuntur. Respondent extrema primis, media utrisque, omnia omnibus. Diodorus, eius auditor, adiungit ad honestatem vacuitatem doloris. Sedulo, inquam, faciam. Beatus sibi videtur esse moriens. Ac tamen hic mallet non dolere. Praeclarae mortes sunt imperatoriae;

Quod ea non occurrentia fingunt, vincunt Aristonem; Sine ea igitur iucunde negat posse se vivere? An hoc usque quaque, aliter in vita? Qua tu etiam inprudens utebare non numquam. Hoc ille tuus non vult omnibusque ex rebus voluptatem quasi mercedem exigit. Nihil ad rem! Ne sit sane; Nam quid possumus facere melius?

Ut optime, secundum naturam affectum esse possit. Id enim natura desiderat. Paria sunt igitur. Esse enim quam vellet iniquus iustus poterat inpune. Iubet igitur nos Pythius Apollo noscere nosmet ipsos. Et nunc quidem quod eam tuetur, ut de vite potissimum loquar, est id extrinsecus;

Bona autem corporis huic sunt, quod posterius posui, similiora. Si autem id non concedatur, non continuo vita beata tollitur. Hoc est dicere: Non reprehenderem asotos, si non essent asoti. Itaque eos id agere, ut a se dolores, morbos, debilitates repellant.

Ad eas enim res ab Epicuro praecepta dantur.

Quibusnam praeteritis? Praeclarae mortes sunt imperatoriae; Nam de summo mox, ut dixi, videbimus et ad id explicandum disputationem omnem conferemus. Quodcumque in mentem incideret, et quodcumque tamquam occurreret. Igitur neque stultorum quisquam beatus neque sapientium non beatus. Non prorsus, inquit, omnisque, qui sine dolore sint, in voluptate, et ea quidem summa, esse dico. Theophrasti igitur, inquit, tibi liber ille placet de beata vita? Si mala non sunt, iacet omnis ratio Peripateticorum. Unum est sine dolore esse, alterum cum voluptate.

Nunc haec primum fortasse audientis servire debemus. Videamus animi partes, quarum est conspectus illustrior; Sin tantum modo ad indicia veteris memoriae cognoscenda, curiosorum. Miserum hominem! Si dolor summum malum est, dici aliter non potest. Quid ergo attinet gloriose loqui, nisi constanter loquare?

Varietates autem iniurasque fortunae facile veteres philosophorum praeceptis instituta vita superabat. Esse enim, nisi eris, non potes. Quam tu ponis in verbis, ego positam in re putabam. Nos vero, inquit ille; Quamquam ab iis philosophiam et omnes ingenuas disciplinas habemus; At hoc in eo M. Atque ab his initiis profecti omnium virtutum et originem et progressionem persecuti sunt. Quid enim me prohiberet Epicureum esse, si probarem, quae ille diceret?

Quam si explicavisset, non tam haesitaret. Itaque his sapiens semper vacabit. Sed quot homines, tot sententiae; Invidiosum nomen est, infame, suspectum. Sic, et quidem diligentius saepiusque ista loquemur inter nos agemusque communiter. Teneo, inquit, finem illi videri nihil dolere. Sin aliud quid voles, postea.

Causa autem fuit huc veniendi ut quosdam hinc libros promerem. Eorum enim omnium multa praetermittentium, dum eligant aliquid, quod sequantur, quasi curta sententia; Quas enim kakaw Graeci appellant, vitia malo quam malitias nominare. At enim hic etiam dolore. Scaevola tribunus plebis ferret ad plebem vellentne de ea re quaeri. Septem autem illi non suo, sed populorum suffragio omnium nominati sunt. Nunc haec primum fortasse audientis servire debemus. Quid est, quod ab ea absolvi et perfici debeat? Quis enim redargueret?

Aliter enim nosmet ipsos nosse non possumus.

Sed ego in hoc resisto; Igitur neque stultorum quisquam beatus neque sapientium non beatus. Deinde prima illa, quae in congressu solemus: Quid tu, inquit, huc? Sed vos squalidius, illorum vides quam niteat oratio. Istam voluptatem, inquit, Epicurus ignorat? Ipse Epicurus fortasse redderet, ut [redacted]tus Peducaeus, [redacted].

Equo efficitur, non ut nos non intellegamus quae vis sit istius verbi, sed ut ille suo more loquatur, nostrum neglegat.

Sed mehercule pergrata mihi oratio tua. Ita graviter et severe voluptatem secrevit a bono. Hanc ergo intuens debet institutum illud quasi signum absolvere. Ne in odium veniam, si amicum destitero tueri. Venit ad extremum; Itaque contra est, ac dicitis; Tu vero, inquam, ducas licet, si sequetur; Bonum incolumis acies: misera caecitas. Videsne, ut haec concinant?

Deinde disputat, quod cuiusque generis animantium statui deceat extremum. Quae autem natura suae primae institutionis oblita est? Piso igitur hoc modo, vir optimus tuique, ut scis, amantissimus. Graecum enim hunc versum nostis omnes-: Suavis laborum est praeteritorum memoria.

Memini vero, inquam; Sint ista Graecorum; Quis istud possit, inquit, negare? Sed quanta sit alias, nunc tantum possitne esse tanta. Quare ad ea primum, si videtur; Magna laus. Quid de Platone aut de Democrito loquar? Ad eas enim res ab Epicuro praecepta dantur.

Quarum ambarum rerum cum medicinam pollicetur, luxuriae licentiam pollicetur. Si quae forte-possumus. Isto modo ne improbos quidem, si essent boni viri.

Sed quid minus probandum quam esse aliquem beatum nec satis beatum?

Urgent tamen et nihil remittunt. Quamquam id quidem licebit iis existimare, qui legerint. Non risu potius quam oratione eiciendum? Summus dolor plures dies manere non potest? Si enim ita est, vide ne facinus facias, cum mori suadeas. Si quicquam extra virtutem habeatur in bonis.

Bonum negas esse divitias, praeposìtum esse dicis? Sed tamen est aliquid, quod nobis non liceat, liceat illis. Quid est, quod ab ea absolvi et perfici debeat? Praeteritis, inquit, gaudeo. Nobis aliter videtur, recte secusne, postea; Apud ceteros autem philosophos, qui quaesivit aliquid, tacet;

Si quicquam extra virtutem habeatur in bonis. Quid ergo attinet gloriose loqui, nisi constanter loquare? Erat enim res aperta. Et quidem Arcesilas tuus, etsi fuit in disserendo pertinacior, tamen noster fuit;

Si mala non sunt, iacet omnis ratio Peripateticorum. An eiusdem modi? Primum in nostrane potestate est, quid meminerimus? Quamquam non negatis nos intellegere quid sit voluptas, sed quid ille dicat. Haec dicuntur inconstantissime. Dic in quovis conventu te omnia facere, ne doleas.

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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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  59. CO2激光(CO2 laser / 二氧化碳激光)的波長是10600nm,照射到皮膚上會被皮膚的水份吸收,瞬間將皮膚有問題的組織氣化。CO2激光可以用來消除各種皮膚問題包括疣、癦、痣、脂溢性角化、粉刺和汗管瘤等。當治療後,您的皮膚需要5至10天時間復原。期間保持傷口清潔便可。優點:CO2激光所切割的深度比刮除術較深,亦較精準。可以處理較深層的皮膚問題,例如去除癦、油脂粒、肉粒、疣、珍珠疣、角質增生等。其復原亦較快,減少留下疤痕的機會。它最大的優點在於,能夠進一步減少激光治療過程當中的熱損傷反應,提升了激光治療的安全性,治療過程中幾乎沒有疼痛感

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