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Teneo, inquit, finem illi videri nihil dolere

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Quid enim de amicitia statueris utilitatis causa expetenda vides. Cui Tubuli nomen odio non est? Id enim volumus, id contendimus, ut officii fructus sit ipsum officium. Duo Reges: constructio interrete. Apud imperitos tum illa dicta sunt, aliquid etiam coronae datum; Ostendit pedes et pectus.

Primum non saepe, deinde quae est ista relaxatio, cum et praeteriti doloris memoria recens est et futuri atque inpendentis torquet timor?

Atqui reperies, inquit, in hoc quidem pertinacem;

Ratio enim nostra consentit, pugnat oratio. Hoc loco tenere se Triarius non potuit. Non igitur potestis voluptate omnia dirigentes aut tueri aut retinere virtutem. Hoc enim constituto in philosophia constituta sunt omnia. Simul atque natum animal est, gaudet voluptate et eam appetit ut bonum, aspernatur dolorem ut malum. Res enim concurrent contrariae. Minime vero probatur huic disciplinae, de qua loquor, aut iustitiam aut amicitiam propter utilitates adscisci aut probari. Nunc omni virtuti vitium contrario nomine opponitur. Qui non moveatur et offensione turpitudinis et comprobatione honestatis? Virtutis, magnitudinis animi, patientiae, fortitudinis fomentis dolor mitigari solet.

Quasi vero, inquit, perpetua oratio rhetorum solum, non etiam philosophorum sit. Scio enim esse quosdam, qui quavis lingua philosophari possint; Sed quot homines, tot sententiae; Quid de Platone aut de Democrito loquar?

Tu vero, inquam, ducas licet, si sequetur;

Non semper, inquam; Negat esse eam, inquit, propter se expetendam. Ergo illi intellegunt quid Epicurus dicat, ego non intellego? Si quicquam extra virtutem habeatur in bonis. A mene tu? Theophrastus mediocriterne delectat, cum tractat locos ab Aristotele ante tractatos? Ergo instituto veterum, quo etiam Stoici utuntur, hinc capiamus exordium. Tum ille: Ain tandem? Nobis Heracleotes ille Dionysius flagitiose descivisse videtur a Stoicis propter oculorum dolorem. Omnia contraria, quos etiam insanos esse vultis. Atque ab his initiis profecti omnium virtutum et originem et progressionem persecuti sunt.

Sit ista in Graecorum levitate perversitas, qui maledictis insectantur eos, a quibus de veritate dissentiunt. Tum ille timide vel potius verecunde: Facio, inquit. Non est ista, inquam, Piso, magna dissensio. Non laboro, inquit, de nomine. Eaedem enim utilitates poterunt eas labefactare atque pervertere. Nunc reliqua videamus, nisi aut ad haec, Cato, dicere aliquid vis aut nos iam longiores sumus. Quem Tiberina descensio festo illo die tanto gaudio affecit, quanto L. Summum ením bonum exposuit vacuitatem doloris; Quod ea non occurrentia fingunt, vincunt Aristonem;

Ut aliquid scire se gaudeant? Polemoni et iam ante Aristoteli ea prima visa sunt, quae paulo ante dixi. An ea, quae per vinitorem antea consequebatur, per se ipsa curabit? Haec para/doca illi, nos admirabilia dicamus. Ergo adhuc, quantum equidem intellego, causa non videtur fuisse mutandi nominis. Materiam vero rerum et copiam apud hos exilem, apud illos uberrimam reperiemus.

Tanta vis admonitionis inest in locis; Post enim Chrysippum eum non sane est disputatum. Nulla profecto est, quin suam vim retineat a primo ad extremum. Sed utrum hortandus es nobis, Luci, inquit, an etiam tua sponte propensus es? Ille vero, si insipiens-quo certe, quoniam tyrannus -, numquam beatus; Non est igitur summum malum dolor. Ex eorum enim scriptis et institutis cum omnis doctrina liberalis, omnis historia. Cum sciret confestim esse moriendum eamque mortem ardentiore studio peteret, quam Epicurus voluptatem petendam putat.

Tanta vis admonitionis inest in locis;

Cur haec eadem Democritus? Vide, ne etiam menses! nisi forte eum dicis, qui, simul atque arripuit, interficit. Quod autem principium officii quaerunt, melius quam Pyrrho; Ut in geometria, prima si dederis, danda sunt omnia. Hoc etsi multimodis reprehendi potest, tamen accipio, quod dant. Quae cum ita sint, effectum est nihil esse malum, quod turpe non sit. Piso, familiaris noster, et alia multa et hoc loco Stoicos irridebat: Quid enim? Aeque enim contingit omnibus fidibus, ut incontentae sint. Qui ita affectus, beatum esse numquam probabis; Polemoni et iam ante Aristoteli ea prima visa sunt, quae paulo ante dixi.

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