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Footnote
Оглавление[1] Thucydides, passim.
[2] Mahaffy, Greek Life and Thought, ch. 1.
[3] ‘Plato combined the various elements, the, so to speak, prismatically broken rays of the Socratic spirit in a new, higher, and richer unity’ Ueberweg, Eng. transl. i p. 89.
[4] ‘The philosophy of Greece reached its highest point in Plato and Aristotle’ Zeller, Stoics etc., p. 11. ‘The bloom of Greek philosophy was short lived’ ib. p. 10.
[5] The phrases ‘cum Platone errare,’ ‘amicus Plato, magis amica veritas’ agree in expressing the general incredulity with which Platonism was received in the ancient world. In our own days an ill-balanced sympathy for Platonic dogma is often a serious hindrance to philosophic progress.
[6] See further, § 284.
[7] See below, § 179.
[8] Aristotle, Physics, ii 7.
[9] See below, § 173.
[10] εἰ δ’ ἐν ζῴῳ τοῦτο δυνατὸν γενέσθαι, τί κωλύει τὸ αὐτὸ συμβῆναι καὶ κατὰ τὸ πᾶν; εἰ γὰρ ἐν μικρῷ κόσμῳ γίνεται, καὶ ἐν μεγάλῳ Ar. Phys. viii 2, 252 b.
[11] See Ueberweg’s note, i (Eng. trans., pp. 178-180; tenth German edition, pp. 238-240), and below, § 362.
[12] ‘vitae autem degendae ratio maxime quidem illis [Peripateticis] placuit quieta, in contemplatione et cognitione posita rerum; quae quia deorum erat vitae simillima, sapiente visa est dignissima’ Cic. Fin. v 4, 11.
[13] See note 15, below.
[14] Clem. Strom. ii p. 419 a.
[15] ‘honeste autem vivere, fruentem rebus eis, quas primas homini natura conciliet, et vetus Academia censuit (ut indicant scripta Polemonis), et Aristoteles eiusque amici huc proxime videntur accedere’ Cic. Ac. ii 42, 131. Here Prof. J. S. Reid suggests that Polemo may merely have used the phrase κατὰ φύσιν ζῆν, as opposed to κατὰ θέσιν (conventionally).
[16] ‘quem [sc. Arcesilan] ferunt ... primum instituisse, non quid ipse sentiret ostendere, sed contra id, quod quisque se sentire dixisset, disputare’ Cic. de Or. iii 18, 67. ‘Arcesilas negabat esse quidquam quod sciri posset, ne illud quidem ipsum, quod Socrates sibi reliquisset’ Ac. i 12, 45.
[17] ‘[cuius] ratio probabilis possit reddi’ Cic. Fin. iii 17, 58. See further below, §§ 105, 332.
[18] See especially §§ 113 and 123.
[19] Cic. Fin. iv 28, 79.
[20] ‘non dolere ... Hieronymus summum bonum esse dixit’ ib. v 25, 73.
[21] ‘at vero Callipho, et post eum Diodorus, cum alter voluptatem adamavisset, alter vacuitatem doloris: neuter honestate carere potuit, quae est a nostris laudata maxime’ ib.
[22] ib. 25, 75.
[23] Off. i 1, 1.
[24] ‘[Stoici] quidem non unam aliquam aut alteram a nobis, sed totam ad se nostram philosophiam transtulerunt. atque, ut reliqui fures, earum rerum, quas ceperunt, signa commutant, sic illi, ut sententiis nostris pro suis uterentur, nomina, tanquam rerum notas, mutaverunt’ Fin. v 25, 74.
[25] Ζήνωνα τὸν Φοίνικα, Athen. Deipnos. xiii 2; ‘tuus ille Poenulus,’ ‘e Phoenicia profecti’ Cic. Fin. iv 20, 56.
[26] Diog. L. vii 31 and 32.
[27] ‘nuntiato naufragio Zeno noster, cum omnia sua audiret submersa: iubet, inquit, me fortuna expeditius philosophari’ Sen. Dial. ix 14, 3.
[28] Diog. L. vii 3.
[29] Diog. L. vi 96 and 97.
[30] ib. vii 4.
[31] ἀντέγραψε πρὸς τὴν Πλάτωνος Πολιτείαν Plut. Sto. rep. 8, 2 (Arnim i 260).
[32] This doctrine can be traced back to Diogenes and even to Socrates: see below, § 303.
[33] τὰς πόλεις κοσμεῖν οὐκ ἀναθήμασιν, ἀλλὰ ταῖς τῶν οἰκούντων ἀρεταῖς Stob. iv 1, 88.
[34] See below, § 305.
[35] παριστάντα πολίτας τοὺς σπουδαίους μόνον Diog. L. vii 33.
[36] See below, § 318.
[37] § 306.
[38] § 307.
[39] §§ 296, 297.
[40] § 304.
[41] § 315.
[43] He said ‘O Crates, the best handle of philosophers is that by the ear; persuade me if you can, and lead me that way; if you use violence, my body will stay with you, but my soul will be with Stilpo’ Diog. L. vii 24.
[44] ‘errorem autem et temeritatem et ignorantiam et opinationem et suspicionem et uno nomine omnia, quae essent aliena firmae et constantis adsensionis, a virtute sapientiaque [Zeno] removebat’ Cic. Ac. i 11, 42.
[45] ‘hoc quidem Zeno gestu conficiebat. nam cum extensis digitis adversam manum ostenderat, ‘visum,’ inquiebat, ‘huiusmodi est.’ deinde cum paulum digitos contraxerat, ‘adsensus huiusmodi.’ tum cum plane compresserat pugnumque fecerat, comprehensionem illam esse dicebat; cum autem laevam manum admoverat et illum pugnum arte vehementerque compresserat, scientiam talem esse dicebat: cuius compotem nisi sapientem esse neminem’ Cic. Ac. ii 47, 145.
[46] See below, § 188.
[47] So the Megarians were commonly called on account of their disputatious methods.
[48] As for instance Arcesilaus; Ἀρκεσίλαος ὁ ἐκ τῆς Ἀκαδημίας, Ζήνωνος τοῦ Κιτιέως συσχολαστὴς παρὰ Πολέμωνι Strabo xiii p. 614 (Arnim i 10).
[49] Diog. L. iv 18.
[50] ib. 20.
[51] ib.
[52] Diog. L. vii 25.
[53] See below, § 189.
[54] See § 268, note 2.
[55] οἵ γε ἀπὸ Χρυσίππου καὶ Ζήνωνος φιλόσοφοι καὶ πάντες ὅσοι σῶμα τὴν ψυχὴν νοοῦσι Iamb. de an. (Stob. i 49, 33).
[56] Ζήνων ὁ Στωϊκὸς ὀκταμερῆ φησιν εἶναι τὴν ψυχήν Nemes. nat. hom. p. 96 (Arnim i 143).
[57] οἱ ἀπὸ Ζήνωνος ὀκταμερῆ τὴν ψυχὴν διαδοξάζουσι, περὶ [ἣν] τὰς δυνάμεις εἶναι πλείονας, ὥσπερ ἐν τῷ ἡγεμονίκῳ ἐνυπαρχουσῶν φαντασίας συγκαταθέσεως ὁρμῆς λόγου Iamb. de an. (Arnim i 143). See below, § 270.
[58] τῶν προειρημένων ἤκουσεν ἕως ἐτῶν εἴκοσιν· ἵνα καί φασιν αὐτὸν εἰπεῖν· νῦν εὐπλόηκα, ὅτε νεναυάγηκα Diog. L. vii 4. It must not however be assumed that Zeno himself used the phrase in this sense: see the other references in Arnim i 277.
[59] ‘iam Polemonem audiverant adsidue Zeno et Arcesilas. Sed Zeno cum Arcesilam anteiret aetate, valdeque subtiliter dissereret et peracute moveretur, corrigere conatus est disciplinam’ Cic. Ac. i 9, 34 and 35.
[60] ἐπεὶ συμφοιτῶντες παρὰ Πολέμωνι ἐφιλοτιμήθησαν ἀλλήλοις, συμπαρέλαβον εἰς τὴν πρὸς ἀλλήλους μάχην ὁ μὲν Ἡράκλειτον καὶ Στίλπωνα ἅμα καὶ Κράτητα Euseb. Praep. ev. xiv 5, 11 (quoting Numenius) (Arnim i 11).
[61] Zeno often calls it aether: ‘Zenon ... aethera ... interim vult omnium esse principium’ Min. Felix xix p. 58: Cleanthes calls it spirit, see below, § 100. ‘The fire of Heraclitus becomes aether or πῦρ τεχνικόν—for this distinction is unknown to the Ephesian—and is thereby spiritualised and rarefied’ Pearson, Fragments, Intr. pp. 22, 23.
[62] See below, § 196.
[64] Stein, Psychologie, i 62 sqq.
[65] Χρύσιππος καὶ Ζήνων ὑπέθεντο καὶ αὐτοὶ ἀρχὴν μὲν θεὸν τῶν πάντων, σῶμα ὄντα τὸ καθαρώτατον Hippolyt. Philos. 21, 1 (Arnim i 153).
[66] ‘rationem quandam per naturam omnem rerum pertinentem vi divina esse affectam putat’ Cic. N. D. i 14, 36.
[67] ‘Zeno [deum nuncupat] naturalem divinamque legem’ Lact. Div. inst. i 5, 20.
[68] ἄλλοι δέ τινες τῶν ἀρχαιοτέρων Στωϊκῶν τὸν ὀρθὸν λόγον κριτήριον ἀπολείπουσιν, ὡς ὁ Ποσειδώνιος ἐν τῷ περὶ κριτηρίου φησί Diog. L. vii 54 (quoting Diocles Magnes). It is much disputed who the authorities are to which Posidonius here refers.
[69] ‘Zeno naturalem legem divinam esse censet eamque vim obtinere recta imperantem prohibentemque contraria’ Cic. N. D. i 14, 36.
[70] τὸ δὲ τέλος ὁ μὲν Ζήνων οὕτως ἀπέδωκε, τὸ ὁμολογουμένως ζῆν· τοῦτο δ’ ἐστὶ καθ’ ἕνα λόγον καὶ σύμφωνον ζῆν, ὡς τῶν μαχομένως ζώντων κακοδαιμονούντων Stob. ii 7, 6 a. ‘summum bonum, quod cum positum sit in eo, quod ὁμολογίαν Stoici, nos appellemus convenientiam’ Cic. Fin. iii 6, 21.
[71] εὐδαιμονία δ’ ἐστὶν εὔροια βίου Stob. ii 7, 6 e.
[72] See note 70 above.
[73] See below, § 322.
[74] For a fuller treatment see below, §§ 319-321.
[75] οὐχὶ καὶ Ζήνων τούτοις (sc. Peripateticis) ἠκολούθησεν ὑποτιθέμενοις στοιχεῖα τῆς εὐδαιμονίας τὴν φύσιν καὶ τὸ κατὰ φύσιν; Plut. comm. not. 23, 1; ‘[a Polemone] quae essent principia naturae acceperat’ Cic. Fin. iv 16, 45.
[76] τὰ μὲν [οὖν] πολλὴν ἔχοντα ἀξίαν προηγμένα λέγεσθαι, τὰ δὲ πολλὴν ἀπαξίαν ἀποπροηγμένα, Ζήνωνος ταύτας τὰς ὀνομασίας θεμένου πρώτου τοῖς πράγμασι Stob. ii 7, 7 g; see also below, § 320.
[77] Diogenes Laertius says distinctly that Zeno used the phrase, and names the book in which he found it; Diog. L. vii 87. On the other hand Stobaeus (ii 7, 6 a) attributes it to Cleanthes.
[78] ‘Zeno Citieus, advena quidam et ignobilis verborum opifex’ Cic. Tusc. v 12, 34.
[79] See below, § 165.
[80] ‘illa vetus Zenonis brevis, et ut tibi videbatur, acuta conclusio’ Cic. N. D. iii 9, 22.
[81] τὸ λογικὸν τοῦ μὴ λογικοῦ κρεῖττόν ἐστιν· οὐδὲν δέ γε κόσμου κρεῖττόν ἐστιν· λογικὸν ἄρα ὁ κόσμος Sext. math. ix 104 (Arnim i 111); see also below, § 202.
[82] ‘ebrio secretum sermonem nemo committit; viro autem bono committit; ergo vir bonus ebrius non erit’ Sen. Ep. 83, 9; for the original see Arnim i 229.
[83] ‘nullum malum gloriosum est; mors autem gloriosa est; mors ergo non est malum’ Sen. Ep. 82, 9.
[84] ‘If you would know, read Zeno’s writings, and you will see’ Epict. Disc. i 20, 14.
[85] ‘cum Zenone, ut accepimus, Arcesilas sibi omne certamen instituit’ Cic. Ac. i 12, 44.
[86] ‘Arcesilas primum ... ex variis Platonis libris sermonibusque Socraticis hoc maxime arripuit, nihil esse certi quod aut sensibus aut animo percipi possit’ Cic. de Or. iii 18, 67.
[87] ‘hic Zenonem vidisse acute, nullum esse visum quod percipi posset, si id tale esset ab eo, quod est, ut eiusdem modi ab eo, quod non est, posset esse. recte consensit Arcesilas; ad definitionem additum [sc. quale non possit esse a falso]. incubuit autem in eas disputationes, ut doceret nullum tale esse visum a vero, ut non eiusdem modi etiam a falso posset esse’ Cic. Ac. ii 24, 77.
[88] See below, § 157.
[89] ‘compositus sequor Zenona Cleanthen Chrysippum, quorum tamen nemo ad rempublicam accessit, et nemo non misit’ Sen. Dial. ix 1, 10; see also viii 6, 4.
[90] Pearson, Introd. p. 1.
[91] προσεμαρτύρησ[εν ἑαυτῷ] τὴν εὕρεσιν τῆς ἀληθείας Sext. math. vii 321. Pearson, Introd. p. 4.
[92] Diog. L. vii 10 and 11.
