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Quod quidem nobis non saepe contingit

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Verum esto: verbum ipsum voluptatis non habet dignitatem,nec nos fortasse intellegimus. Polemoni et iam ante Aristoteli ea prima visa sunt, quae paulo ante dixi. Si enim ad populum me vocas, eum. Plane idem, inquit, et maxima quidem, qua fieri nulla maior potest. Septem autem illi non suo, sed populorum suffragio omnium nominati sunt. Quippe: habes enim a rhetoribus; Duo Reges: constructio interrete. Theophrastum tamen adhibeamus ad pleraque, dum modo plus in virtute teneamus, quam ille tenuit, firmitatis et roboris. Aliud est enim poëtarum more verba fundere, aliud ea, quae dicas, ratione et arte distinguere. Est autem officium, quod ita factum est, ut eius facti probabilis ratio reddi possit.

Qui est in parvis malis. Aut unde est hoc contritum vetustate proverbium: quicum in tenebris?

Nam illud vehementer repugnat, eundem beatum esse et multis malis oppressum.

Hoc positum in Phaedro a Platone probavit Epicurus sensitque in omni disputatione id fieri oportere. Et ille ridens: Video, inquit, quid agas; Nondum autem explanatum satis, erat, quid maxime natura vellet. Sed quod proximum fuit non vidit. Itaque fecimus. Bona autem corporis huic sunt, quod posterius posui, similiora. Quod iam a me expectare noli. Cum autem in quo sapienter dicimus, id a primo rectissime dicitur. Ille vero, si insipiens-quo certe, quoniam tyrannus -, numquam beatus; Quare hoc videndum est, possitne nobis hoc ratio philosophorum dare. Sit hoc ultimum bonorum, quod nunc a me defenditur; Sed tamen enitar et, si minus multa mihi occurrent, non fugiam ista popularia.

Me igitur ipsum ames oportet, non mea, si veri amici futuri sumus. Piso, familiaris noster, et alia multa et hoc loco Stoicos irridebat: Quid enim? Quo modo autem optimum, si bonum praeterea nullum est? Qui-vere falsone, quaerere mittimus-dicitur oculis se privasse; Cuius ad naturam apta ratio vera illa et summa lex a philosophis dicitur. Quae animi affectio suum cuique tribuens atque hanc, quam dico. Videamus animi partes, quarum est conspectus illustrior; Praeclare enim Plato: Beatum, cui etiam in senectute contigerit, ut sapientiam verasque opiniones assequi possit.

Comprehensum, quod cognitum non habet? Quid igitur dubitamus in tota eius natura quaerere quid sit effectum? At ille pellit, qui permulcet sensum voluptate. Tu vero, inquam, ducas licet, si sequetur; Inde sermone vario sex illa a Dipylo stadia confecimus. Tu vero, inquam, ducas licet, si sequetur; Iam id ipsum absurdum, maximum malum neglegi. Itaque a sapientia praecipitur se ipsam, si usus sit, sapiens ut relinquat. Ergo in gubernando nihil, in officio plurimum interest, quo in genere peccetur. Utinam quidem dicerent alium alio beatiorem! Iam ruinas videres.

Et hunc idem dico, inquieta sed ad virtutes et ad vitia nihil interesse. Roges enim Aristonem, bonane ei videantur haec: vacuitas doloris, divitiae, valitudo; Ergo ita: non posse honeste vivi, nisi honeste vivatur? Nec vero sum nescius esse utilitatem in historia, non modo voluptatem. Non enim quaero quid verum, sed quid cuique dicendum sit. Vitae autem degendae ratio maxime quidem illis placuit quieta. Mihi enim erit isdem istis fortasse iam utendum. Deinde prima illa, quae in congressu solemus: Quid tu, inquit, huc? Et ille ridens: Video, inquit, quid agas; Quamquam tu hanc copiosiorem etiam soles dicere. Hoc mihi cum tuo fratre convenit.

Sed quanta sit alias, nunc tantum possitne esse tanta. Utinam quidem dicerent alium alio beatiorem! Iam ruinas videres. Sapientem locupletat ipsa natura, cuius divitias Epicurus parabiles esse docuit. Cur post Tarentum ad Archytam? Nos quidem Virtutes sic natae sumus, ut tibi serviremus, aliud negotii nihil habemus. Hanc in motu voluptatem -sic enim has suaves et quasi dulces voluptates appellat-interdum ita extenuat, ut M. Itaque nostrum est-quod nostrum dico, artis est-ad ea principia, quae accepimus. Memini vero, inquam;

Ita fit, ut duo genera propter se expetendorum reperiantur, unum, quod est in iis, in quibus completar illud extremum, quae sunt aut animi aut corporis;

Quid ait Aristoteles reliquique Platonis alumni?

Atqui, inquit, si Stoicis concedis ut virtus sola, si adsit vitam efficiat beatam, concedis etiam Peripateticis. Nosti, credo, illud: Nemo pius est, qui pietatem-; Illa videamus, quae a te de amicitia dicta sunt. Eorum enim est haec querela, qui sibi cari sunt seseque diligunt. An dubium est, quin virtus ita maximam partem optineat in rebus humanis, ut reliquas obruat? Tu autem inter haec tantam multitudinem hominum interiectam non vides nec laetantium nec dolentium? Sed quamquam negant nec virtutes nec vitia crescere, tamen utrumque eorum fundi quodam modo et quasi dilatari putant.

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