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Egone quaeris, inquit, quid sentiam? Ad corpus diceres pertinere-, sed ea, quae dixi, ad corpusne refers? Aperiendum est igitur, quid sit voluptas; Quae est igitur causa istarum angustiarum? De ingenio eius in his disputationibus, non de moribus quaeritur. Tum Torquatus: Prorsus, inquit, assentior; Certe, nisi voluptatem tanti aestimaretis. In qua quid est boni praeter summam voluptatem, et eam sempiternam?

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Verum audiamus. Haec et tu ita posuisti, et verba vestra sunt. Pugnant Stoici cum Peripateticis. At enim, qua in vita est aliquid mali, ea beata esse non potest. Atque ab isto capite fluere necesse est omnem rationem bonorum et malorum. Quo modo autem optimum, si bonum praeterea nullum est? Pauca mutat vel plura sane; Quae similitudo in genere etiam humano apparet. Quae animi affectio

suum cuique tribuens atque hanc, quam dico. Igitur neque stultorum quisquam beatus neque sapientium non beatus. Quae quo sunt excelsiores, eo dant clariora indicia naturae.

Audax negotium, dicerem impudens, nisi hoc institutum postea translatum ad philosophos nostros esset. Voluptatem cum summum bonum diceret, primum in eo ipso parum vidit, deinde hoc quoque alienum; Illud dico, ea, quae dicat, praeclare inter se cohaerere. Hoc non est positum in nostra actione. Bork Gracchum patrem non beatiorem fuisse quam fillum, cum alter stabilire rem publicam studuerit, alter evertere. Non autem hoc: igitur ne illud quidem. Quid, cum fictas fabulas, e quibus utilitas nulla elici potest, cum voluptate legimus?

Aut unde est hoc contritum vetustate proverbium: quicum in tenebris? Quid turpius quam sapientis vitam ex insipientium sermone pendere? Multa sunt dicta ab antiquis de contemnendis ac despiciendis rebus humanis;

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Negat enim summo bono afferre incrementum diem. Duo Reges: constructio interrete. Piso igitur hoc modo, vir optimus tuique, ut scis, amantissimus. Ad quorum et cognitionem et usum iam corroborati natura ipsa praeeunte deducimur. Summus dolor plures dies manere non potest? Sed haec nihil sane ad rem; Idcirco enim non desideraret, quia, quod dolore caret, id in voluptate est. At enim hic etiam dolore. Eaedem res maneant alio modo. Quorum altera prosunt, nocent altera.

Qui potest igitur habitare in beata vita summi mali metus? Quippe: habes enim a rhetoribus; Est igitur officium eius generis, quod nec in bonis ponatur nec in contrariis. Tecum optime, deinde etiam cum mediocri amico. Age sane, inquam. Bork Longum est enim ad omnia respondere, quae a te dicta sunt.

Hinc ceteri particulas arripere conati suam quisque videro voluit afferre sententiam. Faceres tu quidem, Torquate, haec omnia; Potius ergo illa dicantur: turpe esse, viri non esse debilitari dolore, frangi,

succumbere. Teneo, inquit, finem illi videri nihil dolere. Deinde disputat, quod cuiusque generis animantium statui deceat extremum. Quae diligentissime contra Aristonem dicuntur a Chryippo.

Hoc est dicere: Non reprehenderem asotos, si non essent asoti. Ego quoque, inquit, didicerim libentius si quid attuleris, quam te reprehenderim. Aperiendum est igitur, quid sit voluptas; Et hunc idem dico, inquieta sed ad virtutes et ad vitia nihil interesse. Experiamur igitur, inquit, etsi habet haec Stoicorum ratio difficilius quiddam et obscurius. Hoc est dicere: Non reprehenderem asotos, si non essent asoti.

Cur post Tarentum ad Archytam? Quod si ita se habeat, non possit beatam praestare vitam sapientia. Non enim quaero quid verum, sed quid cuique dicendum sit. Non est igitur summum malum dolor.

His singulis copiose responderi solet, sed quae perspicua sunt longa esse non debent. Stulti autem malorum memoria torquentur, sapientes bona praeterita grata recordatione renovata delectant. Quippe: habes enim a rhetoribus; Indicant pueri, in quibus ut in speculis natura cernitur. Ut optime, secundum naturam affectum esse possit. Expressa vero in iis aetatibus, quae iam confirmatae sunt. Idemque diviserunt naturam hominis in animum et corpus. Id enim volumus, id contendimus, ut officii fructus sit ipsum officium. At modo dixeras nihil in istis rebus esse, quod interesset. Eam si varietatem diceres, intellegerem, ut etiam non dicente te intellego;

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