Читать книгу Roman Stoicism - Edward Vernon Arnold - Страница 10
Footnote
Оглавление[1] ‘Stoicism was the earliest offspring of the union between the religious consciousness of the East and the intellectual culture of the West’ Lightfoot, Philippians, p. 274.
[2] Amongst the most important of these are Th. Gomperz’ Greek Thinkers (transl. by L. Magnus and G. G. Berry, London, 1901-5), and J. Adam’s Religious teachers of Greece (Gifford Lectures, Edinburgh, 1908).
[3] ‘Most clear air is spread about it cloudless, and the white light floats over it’ Hom. Od. 6, 46 (Butcher and Lang’s transl.). See also Adam, Religious Teachers, p. 31.
[4] ‘It is not possible for another god to go beyond, or make void, the purpose of Zeus’ Od. 5, 103.
[5] Il. 24, 308; Od. 14, 404.
[6] ib. 6, 188.
[7] Od. 8, 170.
[8] ib. 4, 237.
[9] ib. 20, 75.
[10] ib. 14, 84.
[11] ib. 17, 485.
[12] See below, § 325.
[13] So already Socrates understood it; Xen. Mem. i 3, 7.
[14] Hesiod, Works and Days, 252-255; and see below, § 254.
[15] ib. 289-292, quoted Xen. Mem. ii 1, 20.
[16] For instance, to Adam, Religious Teachers, Lect. V; Gomperz, Greek Thinkers, bk. i, ch. ii.
[17] Orphic Fragments, vi 10-12 (fr. 123 Abel).
[18] Adam, p. 114.
[19] Gomperz, Greek Thinkers, i pp. 46-48.
[20] ib. 48-56.
[21] ib. 56-59.
[22] The terms ‘monism’ and ‘dualism’ have recently become the watchwords of opposing armies of popular philosophers, especially in Germany. In this book they stand for two aspects of philosophical thought which are not necessarily irreconcileable. For without such contrasts as life and matter, universe and individual, right and wrong, thought is impossible; so far we are all ‘dualists.’ Yet as soon as we fix our attention on these contrasts, we find that they are not final, but point towards some kind of ultimate reconciliation; and to this extent all diligent thinkers tend to become ‘monists.’ Similarly the broad monistic principle ‘all things are one’ is meaningless apart from some kind of interpretation in dualistic language.
[24] Gomperz, i 127.
[25] This phrase does not express a belief in polytheism, see Adam, p. 204.
[26] Xen. apud Euseb. Praep. ev. xiii 13.
[27] Xenophanes apud Sext. math. ix 193.
[28] Id. apud Arist. Rhet. ii 23.
[29] On Xenophanes see Gomperz, i pp. 155-164; Adam, pp. 198-211.
[30] ‘Eyes and ears are bad witnesses to men, unless their souls have wit’ Heracl. Fr. 4 (Bywater), 107 (Diels).
[31] ‘Much learning does not teach sense, else it had taught Hesiod and Pythagoras, Xenophanes and Hecataeus’ Fr. 16 B, 40 D.
[32] ‘The Word is common, yet most men live as if they owned a private understanding’ Fr. 92 B, 2 D.
[33] ‘All things move and nothing remains’ Plato Crat. 402 A.
[34] ‘Listening not to me but to the Word it is reasonable to confess that all things are one’ Fr. 1 B, 50 D.
[35] ‘All things change with fire and fire with all things, as gold with goods and goods with gold’ Fr. 22 B, 90 D; ‘neither God nor man created this World-order (κόσμος), which is the same for all beings: but it has been and shall be an ever-living fire’ Fr. 20 B, 30 D.
[36] ‘The fire shall one day come, judge all things and condemn them’ Fr. 26 B, 66 D.
[37] ‘Whilst we live, our souls are dead and buried in us; but when we die, our souls revive and live’ Sext. Pyrrh. inst., iii 230 (Fr. 78 B, 88 D).
[38] ‘This Word is always existent’ Fr. 2 B, 1 D.
[39] ib.
[40] ‘There is but one wisdom, to understand the judgment by which all things are steered through all’ Fr. 19 B, 41 D.
[41] ‘Men fail in comprehension before they have heard the Word and at first even after they have heard it.... Other men do not observe what they do when they are awake, just as they forget what they do when asleep’ Fr. 2 B, 1 D.
[42] Fr. 91 B, 114 D.
[43] Adam, pp. 217-222.
[44] Gomperz, i p. 63.
[45] See Gladisch, Herakleitos und Zoroaster; Ueberweg, Grundriss, p. 39; above, § 13.
[45a] Gladisch traces this dualism in Heraclitus under the names of Zeus and Hades (see his p. 26, note 39).
[45b] Clem. Strom. i 14; Suidas, s. v. Herakleitos. (Gladisch, pp. 65, 75).
[46] Agam. 155-161, 167-171.
[47] Gomperz, ii p. 13.
[48] ‘Half professor and half journalist—this is the best formula that we can devise to characterise the sophist of the 5th century B.C.’ Gomperz, i p. 414.
[49] See below, §§ 124, 130, and 131.
[50] Gomperz, i p. 428.
[51] Xen. Mem. ii 1, 21 to 34.
[52] Gomperz, i p. 430.
[54] Gomperz, i p. 433.
[55] ib. p. 437.
[56] Arist. Phys. viii 1; and see below, § 173.
[56a] Xen. Mem. i 1, 18.
[57] Plato, Apol. p. 32.
[58] Plato, Crito, p. 44 sqq.
[59] Gomperz, ii p. 48.
[60] Cic. Ac. i 4, 15; Tusc. disp. v 4, 10.
[61] Sen. Ep. 71, 7.
[62] Xen. Mem. iii 7.
[63] Xen. Mem. iv 6, 1; Epict. Disc. i 7, 11.
[64] Xen. Mem. iv 5, 12; Arist. Met. xiii 4.
[65] Xen. Mem. iv 7, 10. The Socratic μαντική must not be taken too seriously; it is only one of many tentative suggestions for explaining the process of reasoning, akin to our modern use of the term ‘genius’ in connexion with achievements in poetry and art.
[66] Plato, Phaedo, p. 97 c. The passage gives the impression of a real reminiscence; at the same time its recognition as such implies that Socrates was not consistent in disregarding all physical speculations.
[67] Xen. Mem. i 4, 4.
[68] ib. i 4, 2.
[69] ib. i 4, 9, and iv 3, 14; Cic. N. D. ii 6, 18.
[70] ib. i 1, 19.
[71] ib.
[72] Plato, Alc. ii 143 A.
[73] Xen. Mem. iii 9, 4 and 5.
[74] ib.
[75] οὐδεὶς ἑκὼν ἁμαρτάνει; see Plato Prot. p. 345 D, Apol. p. 25, Xen. Mem. iv 2, 20. No one is willingly ignorant, and no one does evil for any other reason than that he is ignorant of the good.
[76] In accepting generally the statements of Xenophon as to the religious and practical teaching of Socrates I am glad to find myself in agreement with Adam; Gomperz on the other hand is more sceptical. It should however always be realized that Socrates himself veiled his positive opinions under the form of suggestions and working hypotheses or ‘divinations.’
[77] Mem. i 1, 1.
[78] Grote, History of Greece, ch. lxviii. Gomperz gives a very dramatic representation of the attitude of an Athenian of the old school; Greek Thinkers, ii pp. 94-97.
[79] ‘ex illius [Socratis] variis et diversis et in omnem partem diffusis disputationibus alius aliud apprehenderat’ Cic. de Orat. iii 16, 61.
[80] παρὰ [Σωκράτους] τὸ καρτερικὸν λαβὼν καὶ τὸ ἀπαθὲς ζηλώσας Diog. L. vi 2.
[81] ‘Antisthenes ... populares deos multos, naturalem unum esse dicens’ Cic. N. D. i 13, 32.
[82] οὐδεὶς [θεὸν] εἰδέναι ἐξ εἰκόνος δύναται Clem. Alex. Protrept. p. 46 C.
[83] Epict. Disc. iii 22, 91.
[84] See below, § 303.
[85] Gomperz, ii p. 148, referring to Göttling’s book, Diogenes der Cyniker oder die Philosophie des griechischen Proletariats (Halle 1851).
[86] ἀρέσκει αὐτοῖς τὸν λογικὸν καὶ τὸν φυσικὸν τόπον περιαιρεῖν Diog. L. vi 103.
[87] ib. vi 11.
[88] See Plato, Theaet. 155 E, Soph. 251 B; Aristotle, Met. vii 3, 7.
[89] See below, § 163.
[90] See below, §§ 220 and 221.
[91] ‘hoc inter nos et illos [Stilbonem etc.] interest; noster sapiens vincit quidem incommodum omne, sed sentit; illorum ne sentit quidem’ Sen. Ep. 9, 3.
[92] Gomperz, ii p. 196.
