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Est enim effectrix multarum et magnarum voluptatum

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Maximus dolor, inquit, brevis est. Neque enim civitas in seditione beata esse potest nec in discordia dominorum domus; Mihi enim satis est, ipsis non satis. Intrandum est igitur in rerum naturam et penitus quid ea postulet pervidendum; Ego vero volo in virtute vim esse quam maximam; Duo Reges: constructio interrete.

Nec vero alia sunt quaerenda contra Carneadeam illam sententiam.

Quare attendo te studiose et, quaecumque rebus iis, de quibus hic sermo est, nomina inponis, memoriae mando; Non est igitur summum malum dolor. Nec vero pietas adversus deos nec quanta iis gratia debeatur sine explicatione naturae intellegi potest. Commentarios quosdam, inquam, Aristotelios, quos hic sciebam esse, veni ut auferrem, quos legerem, dum essem otiosus; Illud mihi a te nimium festinanter dictum videtur, sapientis omnis esse semper beatos; Cur tantas regiones barbarorum pedibus obiit, tot maria transmisit? Deinde dolorem quem maximum? Saepe ab Aristotele, a Theophrasto mirabiliter est laudata per se ipsa rerum scientia;

Invidiosum nomen est, infame, suspectum.

Hoc simile tandem est? Atque etiam valítudinem, vires, vacuitatem doloris non propter utilitatem solum, sed etiam ipsas propter se expetemus. An hoc usque quaque, aliter in vita? An me, inquam, nisi te audire vellem, censes haec dicturum fuisse?

Sed ego in hoc resisto; Nam si quae sunt aliae, falsum est omnis animi voluptates esse e corporis societate. Nam si propter voluptatem, quae est ista laus, quae possit e macello peti? Id et fieri posse et saepe esse factum et ad voluptates percipiendas maxime pertinere. Num quid tale Democritus? Itaque primos congressus copulationesque et consuetudinum instituendarum voluntates fieri propter voluptatem; De quibus cupio scire quid sentias. Et certamen honestum et disputatio splendida! omnis est enim de virtutis dignitate contentio. De illis, cum volemus. At modo dixeras nihil in istis rebus esse, quod interesset. Vitae autem degendae ratio maxime quidem illis placuit quieta. Cui Tubuli nomen odio non est?

Quamvis enim depravatae non sint, pravae tamen esse possunt. Urgent tamen et nihil remittunt. Quid loquor de nobis, qui ad laudem et ad decus nati, suscepti, instituti sumus? Vestri haec verecundius, illi fortasse constantius. Summus dolor plures dies manere non potest? Numquam hoc ita defendit Epicurus neque Metrodorus aut quisquam eorum, qui aut saperet aliquid aut ista didicisset. Maximas vero virtutes iacere omnis necesse est voluptate dominante. Quo tandem modo? Non enim, si omnia non sequebatur, idcirco non erat ortus illinc. Teneo, inquit, finem illi videri nihil dolere.

Tertium autem omnibus aut maximis rebus iis, quae secundum naturam sint, fruentem vivere. Causa autem fuit huc veniendi ut quosdam hinc libros promerem. Quae quo sunt excelsiores, eo dant clariora indicia naturae. Nunc dicam de voluptate, nihil scilicet novi, ea tamen, quae te ipsum probaturum esse confidam. Sed non sunt in eo genere tantae commoditates corporis tamque productae temporibus tamque multae. Quae similitudo in genere etiam humano apparet. Illi enim inter se dissentiunt. Utram tandem linguam nescio?

Verum tamen cum de rebus grandioribus dicas, ipsae res verba rapiunt;

Quod idem cum vestri faciant, non satis magnam tribuunt inventoribus gratiam. Ad eos igitur converte te, quaeso. Non dolere, inquam, istud quam vim habeat postea videro; Nihilo beatiorem esse Metellum quam Regulum. Quod si ita se habeat, non possit beatam praestare vitam sapientia. An hoc usque quaque, aliter in vita?

Sed venio ad inconstantiae crimen, ne saepius dicas me aberrare;

Illa argumenta propria videamus, cur omnia sint paria peccata. Philosophi autem in suis lectulis plerumque moriuntur. Quod ea non occurrentia fingunt, vincunt Aristonem; Nunc dicam de voluptate, nihil scilicet novi, ea tamen, quae te ipsum probaturum esse confidam. Dic in quovis conventu te omnia facere, ne doleas. Sed eum qui audiebant, quoad poterant, defendebant sententiam suam. Respondent extrema primis, media utrisque, omnia omnibus. At ille non pertimuit saneque fidenter: Istis quidem ipsis verbis, inquit; Nam adhuc, meo fortasse vitio, quid ego quaeram non perspicis. Hoc ne statuam quidem dicturam pater aiebat, si loqui posset.

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