November 29, 2021 The Newspaper Serving LGBT Los Angeles

Quis non odit sordidos, vanos, leves, futtiles?

Lorem ipsum dolor sit amet, consectetur adipiscing elit. Ego vero volo in virtute vim esse quam maximam; Nam memini etiam quae nolo, oblivisci non possum quae volo. Hoc dixerit potius Ennius: Nimium boni est, cui nihil est mali. Duo Reges: constructio interrete. Qui autem diffidet perpetuitati bonorum suorum, timeat necesse est, ne aliquando amissis illis sit miser. Sed tamen intellego quid velit. Re mihi non aeque satisfacit, et quidem locis pluribus. Quae animi affectio suum cuique tribuens atque hanc, quam dico.

Hic nihil fuit, quod quaereremus. Avaritiamne minuis?

Ex ea quae sint apta, ea bonesta, ea pulchra, ea laudabilia, illa autem superiora naturale nominantur, quae coniuncta cum honestis vitam beatam perficiunt et absolvunt.

Nam illud vehementer repugnat, eundem beatum esse et multis malis oppressum.

Stoici autem, quod finem bonorum in una virtute ponunt, similes sunt illorum; Quid igitur dubitamus in tota eius natura quaerere quid sit effectum? Quando enim Socrates, qui parens philosophiae iure dici potest, quicquam tale fecit? Quae duo sunt, unum facit. Estne, quaeso, inquam, sitienti in bibendo voluptas? Erit enim mecum, si tecum erit. Prioris generis est docilitas, memoria;

Quos quidem tibi studiose et diligenter tractandos magnopere censeo. Hoc loco discipulos quaerere videtur, ut, qui asoti esse velint, philosophi ante fiant. Diodorus, eius auditor, adiungit ad honestatem vacuitatem doloris. Cuius ad naturam apta ratio vera illa et summa lex a philosophis dicitur. Pauca mutat vel plura sane; Quorum sine causa fieri nihil putandum est.

Quodsi vultum tibi, si incessum fingeres, quo gravior viderere, non esses tui similis; An eum locum libenter invisit, ubi Demosthenes et Aeschines inter se decertare soliti sunt? Praeclare Laelius, et recte sofñw, illudque vere: O Publi, o gurges, Galloni! es homo miser, inquit. Nihil opus est exemplis hoc facere longius. Nam et complectitur verbis, quod vult, et dicit plane, quod intellegam; Scaevolam M.

Itaque a sapientia praecipitur se ipsam, si usus sit, sapiens ut relinquat.

Omnia peccata paria dicitis. Quid ergo hoc loco intellegit honestum? Ex quo illud efficitur, qui bene cenent omnis libenter cenare, qui libenter, non continuo bene. Si quicquam extra virtutem habeatur in bonis. Quod maxime efficit Theophrasti de beata vita liber, in quo multum admodum fortunae datur. Omnium enim rerum principia parva sunt, sed suis progressionibus usa augentur nec sine causa; Ergo instituto veterum, quo etiam Stoici utuntur, hinc capiamus exordium. Quasi vero, inquit, perpetua oratio rhetorum solum, non etiam philosophorum sit. Innumerabilia dici possunt in hanc sententiam, sed non necesse est. Quare attende, quaeso.

Sint modo partes vitae beatae.

Haeret in salebra. Ut enim consuetudo loquitur, id solum dicitur honestum, quod est populari fama gloriosum. Non dolere, inquam, istud quam vim habeat postea videro; Quid igitur dubitamus in tota eius natura quaerere quid sit effectum? Haec quo modo conveniant, non sane intellego. An ea, quae per vinitorem antea consequebatur, per se ipsa curabit? Itaque contra est, ac dicitis; Quem ad modum quis ambulet, sedeat, qui ductus oris, qui vultus in quoque sit?

Summum ením bonum exposuit vacuitatem doloris; Aliud igitur esse censet gaudere, aliud non dolere. Atqui iste locus est, Piso, tibi etiam atque etiam confirmandus, inquam; An vero, inquit, quisquam potest probare, quod perceptfum, quod. Qui enim existimabit posse se miserum esse beatus non erit. Roges enim Aristonem, bonane ei videantur haec: vacuitas doloris, divitiae, valitudo; Quid enim tanto opus est instrumento in optimis artibus comparandis? Conferam tecum, quam cuique verso rem subicias.

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