October 23, 2020 The Newspaper Serving LGBT Los Angeles

Haec quo modo conveniant, non sane intellego

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Ergo ita: non posse honeste vivi, nisi honeste vivatur? Itaque nostrum est-quod nostrum dico, artis est-ad ea principia, quae accepimus. Duo Reges: constructio interrete. Addidisti ad extremum etiam indoctum fuisse. Summus dolor plures dies manere non potest? An ea, quae per vinitorem antea consequebatur, per se ipsa curabit?

Cur fortior sit, si illud, quod tute concedis, asperum et vix ferendum putabit?

Sed ne, dum huic obsequor, vobis molestus sim. Ut nemo dubitet, eorum omnia officia quo spectare, quid sequi, quid fugere debeant? Sin tantum modo ad indicia veteris memoriae cognoscenda, curiosorum. Haec bene dicuntur, nec ego repugno, sed inter sese ipsa pugnant. Quis enim potest ea, quae probabilia videantur ei, non probare? Videsne, ut haec concinant? Indicant pueri, in quibus ut in speculis natura cernitur. Qui-vere falsone, quaerere mittimus-dicitur oculis se privasse; Nec lapathi suavitatem acupenseri Galloni Laelius anteponebat, sed suavitatem ipsam neglegebat;

Atqui reperies, inquit, in hoc quidem pertinacem;

Isto modo ne improbos quidem, si essent boni viri. Que Manilium, ab iisque M. Quod cum dixissent, ille contra. Est autem etiam actio quaedam corporis, quae motus et status naturae congruentis tenet; Quae quidem vel cum periculo est quaerenda vobis; Quis non odit sordidos, vanos, leves, futtiles? Sic enim censent, oportunitatis esse beate vivere.

Sed ego in hoc resisto;

Incommoda autem et commoda-ita enim estmata et dustmata appello-communia esse voluerunt, paria noluerunt. Inde sermone vario sex illa a Dipylo stadia confecimus. Sed eum qui audiebant, quoad poterant, defendebant sententiam suam.

Quid ei reliquisti, nisi te, quoquo modo loqueretur, intellegere, quid diceret? Quae cum praeponunt, ut sit aliqua rerum selectio, naturam videntur sequi; Quam ob rem tandem, inquit, non satisfacit? Graece donan, Latine voluptatem vocant. Quicquid porro animo cernimus, id omne oritur a sensibus; Isto modo ne improbos quidem, si essent boni viri.

Heri, inquam, ludis commissis ex urbe profectus veni ad vesperum.

Restincta enim sitis stabilitatem voluptatis habet, inquit, illa autem voluptas ipsius restinctionis in motu est. Hoc est non modo cor non habere, sed ne palatum quidem. Fortasse id optimum, sed ubi illud: Plus semper voluptatis? Illum mallem levares, quo optimum atque humanissimum virum, Cn. Mihi quidem Antiochum, quem audis, satis belle videris attendere. Aut unde est hoc contritum vetustate proverbium: quicum in tenebris?

Tum Piso: Atqui, Cicero, inquit, ista studia, si ad imitandos summos viros spectant, ingeniosorum sunt;

Cum id fugiunt, re eadem defendunt, quae Peripatetici, verba.

Si quicquam extra virtutem habeatur in bonis. Qua tu etiam inprudens utebare non numquam. Contemnit enim disserendi elegantiam, confuse loquitur. Non est ista, inquam, Piso, magna dissensio. Audax negotium, dicerem impudens, nisi hoc institutum postea translatum ad philosophos nostros esset. Quantum Aristoxeni ingenium consumptum videmus in musicis?

Mihi enim satis est, ipsis non satis.

Summum ením bonum exposuit vacuitatem doloris; Quasi vero, inquit, perpetua oratio rhetorum solum, non etiam philosophorum sit. Vide, ne etiam menses! nisi forte eum dicis, qui, simul atque arripuit, interficit. Istam voluptatem perpetuam quis potest praestare sapienti? Paria sunt igitur. Conferam avum tuum Drusum cum C. Equidem soleo etiam quod uno Graeci, si aliter non possum, idem pluribus verbis exponere. In qua quid est boni praeter summam voluptatem, et eam sempiternam? Atque hoc loco similitudines eas, quibus illi uti solent, dissimillimas proferebas. Nullum inveniri verbum potest quod magis idem declaret Latine, quod Graece, quam declarat voluptas.

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Nulla profecto est, quin suam vim retineat a primo ad extremum, vellet iniquus iustus

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