October 17, 2021 The Newspaper Serving LGBT Los Angeles

Quaerimus enim finem bonorum

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Duo Reges: constructio interrete. Sed eum qui audiebant, quoad poterant, defendebant sententiam suam. Cur fortior sit, si illud, quod tute concedis, asperum et vix ferendum putabit? Quamquam te quidem video minime esse deterritum. Teneo, inquit, finem illi videri nihil dolere. Illum mallem levares, quo optimum atque humanissimum virum, Cn.

Facit igitur Lucius noster prudenter, qui audire de summo bono potissimum velit; Hoc ille tuus non vult omnibusque ex rebus voluptatem quasi mercedem exigit. Nihil opus est exemplis hoc facere longius. Tubulum fuisse, qua illum, cuius is condemnatus est rogatione, P. Quia nec honesto quic quam honestius nec turpi turpius. Quare obscurentur etiam haec, quae secundum naturam esse dicimus, in vita beata; Ego vero volo in virtute vim esse quam maximam; Nam si amitti vita beata potest, beata esse non potest.

Is ita vivebat, ut nulla tam exquisita posset inveniri voluptas, qua non abundaret. Quid enim de amicitia statueris utilitatis causa expetenda vides. Illis videtur, qui illud non dubitant bonum dicere -; Praetereo multos, in bis doctum hominem et suavem, Hieronymum, quem iam cur Peripateticum appellem nescio. Virtutis, magnitudinis animi, patientiae, fortitudinis fomentis dolor mitigari solet. Quid est igitur, cur ita semper deum appellet Epicurus beatum et aeternum? Quae cum ita sint, effectum est nihil esse malum, quod turpe non sit.

Sed id ne cogitari quidem potest quale sit, ut non repugnet ipsum sibi.

Quarum ambarum rerum cum medicinam pollicetur, luxuriae licentiam pollicetur. Hoc etsi multimodis reprehendi potest, tamen accipio, quod dant. Idemne potest esse dies saepius, qui semel fuit? Fatebuntur Stoici haec omnia dicta esse praeclare, neque eam causam Zenoni desciscendi fuisse.

Quid enim est a Chrysippo praetermissum in Stoicis? Qui non moveatur et offensione turpitudinis et comprobatione honestatis? Huic mori optimum esse propter desperationem sapientiae, illi propter spem vivere. Immo videri fortasse. Quamquam te quidem video minime esse deterritum. Ut id aliis narrare gestiant? Quod cum ita sit, perspicuum est omnis rectas res atque laudabilis eo referri, ut cum voluptate vivatur. Quantam rem agas, ut Circeis qui habitet totum hunc mundum suum municipium esse existimet? Proclivi currit oratio.

Apud ceteros autem philosophos, qui quaesivit aliquid, tacet;

Quam ob rem tandem, inquit, non satisfacit? Nam si propter voluptatem, quae est ista laus, quae possit e macello peti? Sit hoc ultimum bonorum, quod nunc a me defenditur; Polemoni et iam ante Aristoteli ea prima visa sunt, quae paulo ante dixi.

Egone non intellego, quid sit don Graece, Latine voluptas? Dicam, inquam, et quidem discendi causa magis, quam quo te aut Epicurum reprehensum velim. Quis animo aequo videt eum, quem inpure ac flagitiose putet vivere? Inde sermone vario sex illa a Dipylo stadia confecimus. Quarum ambarum rerum cum medicinam pollicetur, luxuriae licentiam pollicetur.

Itaque quantum adiit periculum! ad honestatem enim illum omnem conatum suum referebat, non ad voluptatem. His enim rebus detractis negat se reperire in asotorum vita quod reprehendat. Callipho ad virtutem nihil adiunxit nisi voluptatem, Diodorus vacuitatem doloris. Sed haec quidem liberius ab eo dicuntur et saepius. Unum nescio, quo modo possit, si luxuriosus sit, finitas cupiditates habere. Zenonis est, inquam, hoc Stoici. Inde sermone vario sex illa a Dipylo stadia confecimus. Et quod est munus, quod opus sapientiae? Quamvis enim depravatae non sint, pravae tamen esse possunt. Nos cum te.

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