Quamquam ab iis philosophiam et omnes ingenuas disciplinas habemus; Nihil acciderat ei, quod nollet, nisi quod anulum, quo delectabatur, in mari abiecerat. Eadem nunc mea adversum te oratio est. Ut necesse sit omnium rerum, quae natura vigeant, similem esse finem, non eundem. Avaritiamne minuis? Similiter sensus, cum accessit ad naturam, tuetur illam quidem, sed etiam se tuetur;

Si stante, hoc natura videlicet vult, salvam esse se, quod concedimus; Quid turpius quam sapientis vitam ex insipientium sermone pendere? Nam si +omnino nos+ neglegemus, in Aristonea vitia incidemus et peccata obliviscemurque quae virtuti ipsi principia dederimus; At certe gravius. An vero displicuit ea, quae tributa est animi virtutibus tanta praestantia? Sed hoc sane concedamus.

Quacumque enim ingredimur, in aliqua historia vestigium ponimus. An vero, inquit, quisquam potest probare, quod perceptfum, quod. Nihil illinc huc pervenit. Paulum, cum regem Persem captum adduceret, eodem flumine invectio? Non est igitur summum malum dolor. Mene ergo et Triarium dignos existimas, apud quos turpiter loquare? -, sed ut hoc iudicaremus, non esse in iis partem maximam positam beate aut secus vivendi. Rapior illuc, revocat autem Antiochus, nec est praeterea, quem audiamus. Cum audissem Antiochum, Brute, ut solebam, cum M. Minime id quidem, inquam, alienum, multumque ad ea, quae quaerimus, explicatio tua ista profecerit.

Quid est igitur, inquit, quod requiras? Quo modo autem optimum, si bonum praeterea nullum est? Erit enim instructus ad mortem contemnendam, ad exilium, ad ipsum etiam dolorem. Hoc sic expositum dissimile est superiori. Idem iste, inquam, de voluptate quid sentit? Quod autem meum munus dicis non equidem recuso, sed te adiungo socium. Quid, cum fictas fabulas, e quibus utilitas nulla elici potest, cum voluptate legimus? Iis igitur est difficilius satis facere, qui se Latina scripta dicunt contemnere.

An nisi populari fama? Inquit, dasne adolescenti

veniam? At cum de plurimis eadem dicit, tum certe de maximis. Quamquam id quidem licebit iis existimare, qui legerint. Quamquam haec quidem praeposita recte et reiecta dicere licebit.

Si enim ad populum me vocas, eum. Suo genere perveniant ad extremum; Nam et a te perfici istam disputationem volo, nec tua mihi oratio longa videri potest. Ratio quidem vestra sic cogit. In quibus doctissimi illi veteres inesse quiddam caeleste et divinum putaverunt. Videsne igitur Zenonem tuum cum Aristone verbis concinere, re dissidere, cum Aristotele et illis re consentire, verbis discrepare? Quid, cum fictas fabulas, e quibus utilitas nulla elici potest, cum voluptate legimus? Cyrenaici quidem non recusant; Mihi quidem Antiochum, quem audis, satis belle videris attendere.

Oculorum, inquit Plato, est in nobis sensus acerrimus, quibus sapientiam non cernimus. Et nunc quidem quod eam tuetur, ut de vite potissimum loquar, est id extrinsecus; Praeclarae mortes sunt imperatoriae; Nullus est igitur cuiusquam dies natalis. Praeterea sublata cognitione et scientia tollitur omnis ratio et vitae degendae et rerum gerendarum. De illis, cum volemus. Bork Sed in rebus apertissimis nimium longi sumus.

Duo Reges: constructio interrete. Si quicquam extra virtutem habeatur in bonis. An dubium est, quin virtus ita maximam partem optineat in rebus humanis, ut reliquas obruat? Paulum, cum regem Persem captum adduceret, eodem flumine invectio? Num quid tale Democritus? Ut in voluptate sit, qui epuletur, in dolore, qui torqueatur. Nam si propter voluptatem, quae est ista laus, quae possit e macello peti? Restatis igitur vos; Quos quidem tibi studiose et diligenter tractandos magnopere censeo.

Videamus animi partes, quarum est conspectus illustrior; An hoc usque quaque, aliter in vita? Nam aliquando posse recte fieri dicunt nulla expectata nec quaesita voluptate. Aperiendum est igitur, quid sit voluptas; Hoc loco tenere se Triarius non potuit. Intellegi quidem, ut propter

aliam quampiam rem, verbi gratia propter voluptatem, nos amemus; Venit enim mihi Platonis in mentem, quem accepimus primum hic disputare solitum; Idemque diviserunt naturam hominis in animum et corpus. Quando enim Socrates, qui parens philosophiae iure dici potest, quicquam tale fecit? Sed non alienum est, quo facilius vis verbi intellegatur, rationem huius verbi faciendi Zenonis exponere.

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Lorem ipsum dolor sit amet, consectetur adipiscing elit. Hoc etsi multimodis reprehendi potest, tamen accipio, quod dant. Quia nec honesto quic quam honestius nec turpi turpius. Quid ait Aristoteles reliquique Platonis alumni? Profectus in exilium Tubulus statim nec respondere ausus; Quid, si reviviscant Platonis illi et deinceps qui eorum

auditores fuerunt, et tecum ita loquantur? Hoc est non dividere, sed frangere. Eorum enim est haec querela, qui sibi cari sunt seseque diligunt.