October 23, 2020 The Newspaper Serving LGBT Los Angeles

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

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Audeo dicere, inquit. Quem si tenueris, non modo meum Ciceronem, sed etiam me ipsum abducas licebit. Quamquam tu hanc copiosiorem etiam soles dicere. Quamquam id quidem licebit iis existimare, qui legerint. Quam nemo umquam voluptatem appellavit, appellat; Duo Reges: constructio interrete.

Esse enim quam vellet iniquus iustus poterat inpune.

Ab hoc autem quaedam non melius quam veteres, quaedam omnino relicta. Atque adhuc ea dixi, causa cur Zenoni non fuisset, quam ob rem a superiorum auctoritate discederet. Ut proverbia non nulla veriora sint quam vestra dogmata. Quid igitur, inquit, eos responsuros putas? Ratio quidem vestra sic cogit. Qui ita affectus, beatum esse numquam probabis;

Sit hoc ultimum bonorum, quod nunc a me defenditur;

Hoc loco tenere se Triarius non potuit. Hoc simile tandem est? Non quam nostram quidem, inquit Pomponius iocans; Ita graviter et severe voluptatem secrevit a bono. Et certamen honestum et disputatio splendida! omnis est enim de virtutis dignitate contentio. Tum Piso: Quoniam igitur aliquid omnes, quid Lucius noster?

Ne amores quidem sanctos a sapiente alienos esse arbitrantur. Vos autem cum perspicuis dubia debeatis illustrare, dubiis perspicua conamini tollere. Hic ambiguo ludimur. Conferam tecum, quam cuique verso rem subicias; Sapientem locupletat ipsa natura, cuius divitias Epicurus parabiles esse docuit. Nam aliquando posse recte fieri dicunt nulla expectata nec quaesita voluptate. Nec vero sum nescius esse utilitatem in historia, non modo voluptatem. Nondum autem explanatum satis, erat, quid maxime natura vellet.

Polycratem Samium felicem appellabant. Expectoque quid ad id, quod quaerebam, respondeas. Tuo vero id quidem, inquam, arbitratu. Dolere malum est: in crucem qui agitur, beatus esse non potest. Ita enim vivunt quidam, ut eorum vita refellatur oratio. Utinam quidem dicerent alium alio beatiorem! Iam ruinas videres. Quam ob rem tandem, inquit, non satisfacit? Laboro autem non sine causa; Sed haec quidem liberius ab eo dicuntur et saepius.

Bonum integritas corporis: misera debilitas. Bonum incolumis acies: misera caecitas. Quid affers, cur Thorius, cur Caius Postumius, cur omnium horum magister, Orata, non iucundissime vixerit? Expectoque quid ad id, quod quaerebam, respondeas. Septem autem illi non suo, sed populorum suffragio omnium nominati sunt.

Rapior illuc, revocat autem Antiochus, nec est praeterea, quem audiamus.

Sed ille, ut dixi, vitiose. Qua ex cognitione facilior facta est investigatio rerum occultissimarum. Quae diligentissime contra Aristonem dicuntur a Chryippo. Nam si amitti vita beata potest, beata esse non potest. Minime vero, inquit ille, consentit. Licet hic rursus ea commemores, quae optimis verbis ab Epicuro de laude amicitiae dicta sunt. Illa sunt similia: hebes acies est cuipiam oculorum, corpore alius senescit; Ut ad minora veniam, mathematici, poëtae, musici, medici denique ex hac tamquam omnium artificum officina profecti sunt.

Idem fecisset Epicurus, si sententiam hanc, quae nunc Hieronymi est, coniunxisset cum Aristippi vetere sententia. Quare conare, quaeso. Eorum enim est haec querela, qui sibi cari sunt seseque diligunt. Quod vestri non item. Innumerabilia dici possunt in hanc sententiam, sed non necesse est. Illa videamus, quae a te de amicitia dicta sunt. Neque solum ea communia, verum etiam paria esse dixerunt. Quid, si non sensus modo ei sit datus, verum etiam animus hominis? Tu autem inter haec tantam multitudinem hominum interiectam non vides nec laetantium nec dolentium? Cupit enim dícere nihil posse ad beatam vitam deesse sapienti. Et quidem saepe quaerimus verbum Latinum par Graeco et quod idem valeat.

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