May 29, 2020 The Newspaper Serving LGBT Los Angeles

Itaque contra est, ac dicitis

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Hic nihil fuit, quod quaereremus. Habes, inquam, Cato, formam eorum, de quibus loquor, philosophorum. Multoque hoc melius nos veriusque quam Stoici. Duo Reges: constructio interrete. Quid enim de amicitia statueris utilitatis causa expetenda vides. Hoc sic expositum dissimile est superiori.

Quid igitur dubitamus in tota eius natura quaerere quid sit effectum? Si longus, levis; Tollitur beneficium, tollitur gratia, quae sunt vincla concordiae. Re mihi non aeque satisfacit, et quidem locis pluribus. Sed emolumenta communia esse dicuntur, recte autem facta et peccata non habentur communia. Sed vobis voluptatum perceptarum recordatio vitam beatam facit, et quidem corpore perceptarum. Omnis enim est natura diligens sui. Tu quidem reddes;

Cupit enim dícere nihil posse ad beatam vitam deesse sapienti. Cyrenaici quidem non recusant; Beatus autem esse in maximarum rerum timore nemo potest. Scio enim esse quosdam, qui quavis lingua philosophari possint; Et quidem Arcesilas tuus, etsi fuit in disserendo pertinacior, tamen noster fuit; Itaque quantum adiit periculum! ad honestatem enim illum omnem conatum suum referebat, non ad voluptatem. Licet hic rursus ea commemores, quae optimis verbis ab Epicuro de laude amicitiae dicta sunt.

Contemnit enim disserendi elegantiam, confuse loquitur. Habes, inquam, Cato, formam eorum, de quibus loquor, philosophorum. Re mihi non aeque satisfacit, et quidem locis pluribus. Quid, quod homines infima fortuna, nulla spe rerum gerendarum, opifices denique delectantur historia? Ex ea difficultate illae fallaciloquae, ut ait Accius, malitiae natae sunt. Quae cum ita sint, effectum est nihil esse malum, quod turpe non sit. At ille non pertimuit saneque fidenter: Istis quidem ipsis verbis, inquit; Quasi vero, inquit, perpetua oratio rhetorum solum, non etiam philosophorum sit. Que Manilium, ab iisque M. Philosophi autem in suis lectulis plerumque moriuntur. Eiuro, inquit adridens, iniquum, hac quidem de re; Quod non faceret, si in voluptate summum bonum poneret.

Is ita vivebat, ut nulla tam exquisita posset inveniri voluptas, qua non abundaret. Teneo, inquit, finem illi videri nihil dolere. Dolere malum est: in crucem qui agitur, beatus esse non potest. Universa enim illorum ratione cum tota vestra confligendum puto. Tum Lucius: Mihi vero ista valde probata sunt, quod item fratri puto. Uterque enim summo bono fruitur, id est voluptate. Haec et tu ita posuisti, et verba vestra sunt. Tu enim ista lenius, hic Stoicorum more nos vexat. Nonne igitur tibi videntur, inquit, mala? Quo igitur, inquit, modo?

At hoc in eo M. Ne in odium veniam, si amicum destitero tueri. Quis enim confidit semper sibi illud stabile et firmum permansurum, quod fragile et caducum sit? Illa sunt similia: hebes acies est cuipiam oculorum, corpore alius senescit;

Etenim semper illud extra est, quod arte comprehenditur. Quid enim tanto opus est instrumento in optimis artibus comparandis? Bona autem corporis huic sunt, quod posterius posui, similiora.

Minime id quidem, inquam, alienum, multumque ad ea, quae quaerimus, explicatio tua ista profecerit. Cur deinde Metrodori liberos commendas? An me, inquam, nisi te audire vellem, censes haec dicturum fuisse? Qui ita affectus, beatum esse numquam probabis; Sic enim censent, oportunitatis esse beate vivere. An hoc usque quaque, aliter in vita? Non quaeritur autem quid naturae tuae consentaneum sit, sed quid disciplinae. Non quaero, quid dicat, sed quid convenienter possit rationi et sententiae suae dicere.

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