academica of cicero. - 912 Freedom Library
academica of cicero. - 912 Freedom Library
academica of cicero. - 912 Freedom Library
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clause in Brut. 24, and considitur in De Or. III. 18. Mihi vero: the omission <strong>of</strong> inquit, which is<br />
strange to Goer., is well illustrated in M.D.F. I. 9. There is an odd ellipse <strong>of</strong> laudasti in D.F. V.<br />
81.<br />
§§15—42. Antiochus' view <strong>of</strong> the history <strong>of</strong> Philosophy. First part <strong>of</strong> Varro's<br />
Exposition, 15—18. Summary. Socrates rejected physics and made ethics supreme in<br />
philosophy (15). He had no fixed tenets, his one doctrine being that wisdom consists<br />
in a consciousness <strong>of</strong> ignorance. Moral exhortation was his task (16). Plato added to<br />
and enriched the teaching <strong>of</strong> his master, from him sprang two schools which<br />
abandoned the negative position <strong>of</strong> Socrates and adopted definite tenets, yet<br />
remained in essential agreement with one another—the Peripatetic and the Academic<br />
(17, 18).<br />
§15. A rebus ... involutis: physical phenomena are <strong>of</strong>ten spoken <strong>of</strong> in these words by Cic., cf. 19,<br />
Timaeus c. 1, D.F. I. 64, IV. 18, V. 10, N.D. I. 49. Ursinus rejected ab here, but the insertion or<br />
omission <strong>of</strong> ab after the passive verb depends on the degree to which natura is personified, if 28<br />
be compared with Tim. c. 1, this will be clear. Involutis = veiled; cf. involucrum. Cic. shows his<br />
feeling <strong>of</strong> the metaphor by adding quasi in II. 26, and <strong>of</strong>ten. Avocavisse philosophiam: this, the<br />
Xenophontic view <strong>of</strong> Socrates, was the popular one in Cicero's time, cf. II. 123, T.D. V. 10, D.F.<br />
V. 87, 88, also Varro in Aug. De Civ. Dei, VIII. 3. Objections to it, however occurred to Cic., and<br />
were curiously answered in De Rep. I. 16 (cf. also Varro in Aug. De Civ. Dei, VIII. 4). The same<br />
view is supposed to be found in Aristotle, see the passages quoted by R. and P. 141. To form an<br />
opinion on this difficult question the student should read Schleiermacher's Essay on the Worth <strong>of</strong><br />
Socrates as a Philosopher (trans. by Thirlwall), and Zeller's Socrates and the Socratic Schools,<br />
Eng. Trans., pp. 112—116 [I dissent from his view <strong>of</strong> Aristotle's evidence], also Schwegler's<br />
Handbook, so far as it relates to Socrates and Plato. Nihil tamen ad bene vivendum valere: valere<br />
is absent from MSS., and is inserted by Halm, its use in 21 makes it more probable than conferre,<br />
which is in ed. Rom. (1471). Gronovius vainly tries to justify the MSS. reading by such passages<br />
as D.F. I. 39, T.D. I. 70. The strangest ellipse with nihil ad elsewhere in Cic. is in De Leg. I. 6.<br />
§16. Hic ... illum: for this repetition <strong>of</strong> pronouns see M.D.F. IV. 43. Varie et copiose: MSS. omit<br />
et, but it may be doubted whether Cic. would let two adverbs stand together without et, though<br />
three may (cf. II. 63), and though with pairs <strong>of</strong> nouns and adjectives, et <strong>of</strong>ten is left out, as in the<br />
passages quoted here by Manut. Ad Att. IV. 3, 3, Ad Fam. XIII. 24, XIII. 28, cf. also the learned<br />
note <strong>of</strong> Wesenberg, reprinted in Baiter and Halm's edition, <strong>of</strong> Cic.'s philosophical works (1861),<br />
on T.D. III. 6. Varie et copiose is also in De Or. II. 240. Cf. the omission <strong>of</strong> que in 23, also II. 63.<br />
Perscripti: Cic. like Aristotle <strong>of</strong>ten speaks <strong>of</strong> Plato's dialogues as though they were authentic<br />
reports <strong>of</strong> Socratic conversations, cf. II. 74. Nihil adfirmet: so T.D. I. 99. "Eoque praestare<br />
ceteris" this is evidently from Plato Apol. p. 21, as to the proper understanding <strong>of</strong> which see note<br />
on II. 74. Ab Apolline, Plato Apol. 21 A, Omnium: Dav. conj. hominum needlessly. Dictum:<br />
Lamb., followed by Schutz, reads iudicatum, it is remarkable that in four passages where Cic.<br />
speaks <strong>of</strong> this very oracle (Cato Mai. 78, Lael. 7, 9, 13) he uses the verb iudicare. Una omnis:<br />
Lamb. hominis, Baiter also. Omnis eius oratio tamen: notwithstanding his negative dialectic he<br />
gave positive teaching in morals. Tamen: for MSS. tam or tum is due to Gruter, Halm has<br />
tantum. Tam, tum and tamen are <strong>of</strong>ten confused in MSS., e.g. In Veri (Act II.) I. 3, 65, II. 55, 112,<br />
V. 78, where see Zumpt. Goer. abuses edd. for not knowing that tum ... et, tum ... que, et ... tum,<br />
correspond in Cic. like tum ... cum, tum ... tum. His pro<strong>of</strong>s <strong>of</strong> this new Latin may be sampled by<br />
Ac. II. 1, 43. Ad virtutis studium cohortandis: this broad assertion is distinctly untrue; see Zeller's<br />
Socrates 88, with footnote.<br />
§17. Varius et multiplex, et copiosus: these characteristics are named to account for the branching<br />
<strong>of</strong>f from Plato <strong>of</strong> the later schools. For multiplex "many sided," cf. T.D. V. 11. Una et<br />
consentiens: this is an opinion <strong>of</strong> Antiochus <strong>of</strong>ten adopted by Cic. in his own person, as in D.F.<br />
IV. 5 De Leg. I. 38, De Or. III. 67. Five ancient philosophers are generally included in this<br />
supposed harmonious Academico-Peripatetic school, viz. Aristotle, Theophrastus, Speusippus,<br />
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