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Cur post Tarentum ad Archytam? Negat enim summo bono afferre incrementum diem. Ut necesse sit omnium rerum, quae natura vigeant, similem esse finem, non eundem. Quis istud possit, inquit, negare? Quid est enim aliud esse versutum? Bonum liberi: misera orbitas. Oratio me istius philosophi non offendit; Ut nemo dubitet, eorum omnia officia quo spectare, quid sequi, quid fugere debeant? Quodsi ipsam honestatem undique pertectam atque absolutam. Hi curatione adhibita levantur in dies, valet alter plus cotidie, alter videt.
Ita graviter et severe voluptatem secrevit a bono. Habent enim et bene longam et satis litigiosam disputationem. Quod cum accidisset ut alter alterum necopinato videremus, surrexit statim. Hoc enim constituto in philosophia constituta sunt omnia. Vitiosum est enim in dividendo partem in genere numerare. Scaevola tribunus plebis ferret ad plebem vellentne de ea re quaeri.
Lorem ipsum dolor sit amet,
consectetur adipiscing elit. Igitur neque stultorum quisquam beatus neque sapientium non beatus. Sed potestne rerum maior esse dissensio? Duo Reges: constructio interrete. Ne amores quidem sanctos a sapiente alienos esse arbitrantur. Et quidem Arcesilas tuus, etsi fuit in disserendo pertinacior, tamen noster fuit; Qualis ista philosophia est, quae non interitum afferat pravitatis, sed sit contenta mediocritate vitiorum? Negat enim summo bono afferre incrementum diem.
Mihi, inquam, qui te id ipsum rogavi? Nec enim, omnes avaritias si aeque avaritias esse dixerimus, sequetur ut etiam aequas esse dicamus. Cuius ad naturam apta ratio vera illa et summa lex a philosophis dicitur. Optime, inquam. Facile est hoc cernere in primis puerorum aetatulis. Deinde prima illa, quae in congressu solemus: Quid tu, inquit, huc? Re mihi non aeque satisfacit, et quidem locis pluribus. At miser, si in flagitiosa et vitiosa vita afflueret voluptatibus.
Quo modo autem optimum, si bonum praeterea nullum est? Certe non potest. Virtutis, magnitudinis animi, patientiae, fortitudinis fomentis dolor mitigari solet. Non quaero, quid dicat, sed quid convenienter possit rationi et sententiae suae dicere.
Scrupulum, inquam, abeunti; Hi curatione adhibita levantur in dies, valet alter plus cotidie, alter videt. Quam tu ponis in verbis, ego positam in re putabam. Quo invento omnis ab eo quasi capite de summo bono et malo disputatio ducitur.
At modo dixeras nihil in istis rebus esse, quod interesset. Partim cursu et peragratione laetantur, congregatione aliae coetum quodam modo civitatis imitantur; Praetereo multos, in bis doctum hominem et suavem, Hieronymum, quem iam cur Peripateticum appellem nescio. Est enim effectrix multarum et magnarum voluptatum. His enim rebus detractis negat se reperire in asotorum vita quod reprehendat. Portenta haec esse dicit, neque ea ratione ullo modo posse vivi; Qui ita affectus, beatum esse numquam probabis; Quamquam haec quidem
praeposita recte et reiecta dicere licebit. Stoici autem, quod finem bonorum in una virtute ponunt, similes sunt illorum;
Hoc ille tuus non vult omnibusque ex rebus voluptatem quasi mercedem exigit. An hoc usque quaque, aliter in vita? Quid, quod homines infima fortuna, nulla spe rerum gerendarum, opifices denique delectantur historia? Similiter sensus, cum accessit ad naturam, tuetur illam quidem, sed etiam se tuetur; Sed id ne cogitari quidem potest quale sit, ut non repugnet ipsum sibi.
Eam tum adesse, cum dolor omnis absit; Non igitur potestis voluptate omnia dirigentes aut tueri aut retinere virtutem. Idemne potest esse dies saepius, qui semel fuit? Ergo opifex plus sibi proponet ad formarum quam civis excellens ad factorum pulchritudinem? Verum esto: verbum ipsum voluptatis non habet dignitatem, nec nos fortasse intellegimus. Si mala non sunt, iacet omnis ratio Peripateticorum. Modo etiam paulum ad dexteram de via declinavi, ut ad Pericli sepulcrum accederem.
Qui autem de summo bono dissentit de tota philosophiae ratione dissentit. Sed erat aequius Triarium aliquid de dissensione nostra iudicare. Illud dico, ea, quae dicat, praeclare inter se cohaerere. Haec bene dicuntur, nec ego repugno, sed inter sese ipsa pugnant. Iam enim adesse poterit. Quae qui non vident, nihil umquam magnum ac cognitione dignum amaverunt.
