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The Project Gutenberg eBook of ... (22). With this ethical standard, it is possible to give an intelligent account of action and duty (23). §19. Ratio triplex: Plato has not this division, either consciously or unconsciously, though it was generally attributed to him in Cicero's time, so by Varro himself (from Antiochus) in Aug. De Civ. Dei VIII. 4, and by Diog. Laert. III. 56 (see R. and P., p. 195). The division itself cannot be traced farther back than Xenocrates and the post-Aristotelian Peripatetics, to whom it is assigned by Sext. Emp. Adv. Math. VII. 16. It was probably first brought into strong prominence by the Stoics, whom it enabled more sharply and decisively to subordinate to Ethics all else in philosophy. Cf. esp. M.D.F. IV. 3. Quid verum ... repugnans iudicando: MSS. exc. G have et before quid falsum, whence Klotz conj. sit in order to obviate the awkwardness of repugnet which MSS. have for repugnans. Krische wishes to read consequens for consentiens, comparing Orator 115, T.D. V. 68, De Div. II. 150, to which add T.D. V. 21 On the other hand cf. II. 22, 91. Notice the double translations of the Greek terms, de vita et moribus for ?????, etc. This is very characteristic of Cic., as we shall see later. Ac primum: many MSS. and edd. primam, cf. 23, 30. A natura petebant: how Antiochus could have found this in Plato and Aristotle is difficult to see; that he did so, however, is indubitable; see D.F. V. 24—27, which should be closely compared with our passage, and Varro in Aug. XIX. 3. The root of Plato's system is the ?dea of the Good, while so far is Aristotle from founding his system on the abstract f?s??, that he scarcely appeals even incidentally to f?s?? in his ethical works. The abstract conception of nature in relation to ethics is first strongly apparent in Polemo, from whom it passed into Stoic hands and then into those of Antiochus. Adeptum esse omnia: put rather differently in D.F. V. 24, 26, cf. also D.F. II. 33, 34, Ac. II. 131. Et animo et corpore et vita: this is the t??a? or t??????a t?? a?a???, which belongs in this form to late Peripateticism (cf. M.D.F. III. 43), the third division is a development from the ß??? te?e??? of Aristotle. The t??a? in this distinct shape is foreign both to Plato and Arist, though Stobaeus, Ethica II. 6, 4, tries hard to point it out in Plato; Varro seems to merge the two last divisions into one in Aug. De Civ. Dei XIX 3. This agrees better with D.F. V. 34—36, cf. also Aug. VIII. 8. On the Antiochean finis see more in note on 22. Corporis alia: for ellipse of bona, see n. on 13. Ponebant esse: n. on 36. In toto in partibus: the same distinction is in Stob. Eth. II. 6, 7; cf. also D.F. V. 35. Pulchritudinem: Cic. Orator 160, puts the spelling pulcher beyond a doubt; it often appears in inscr. of the Republic. On the other hand only pulcrai, pulcrum, etc., occur in inscr., exc. pulchre, which is found once (Corp. Inscr. I. no 1019). Sepulchrum, however, is frequent at an early time. On the tendency to aspirate even native Latin words see Boscher in Curtius' Studien II. 1, p. 145. In the case of pulcher the false derivation from p???????? may have aided the corruption. Similarly in modern times J.C. Scaliger derived it from p??? ?e?? (Curtius' Grundz ed. 3, p. 8) For valetudinem viris pulchritudinem, cf. the ??? ?e?a ?s??? ?a???? of Stob. Eth. II. 6, 7, and T.D. V. 22. Sensus integros e?a?s??s?a in Stob., cf. also D.F. V. 36 (in sensibus est sua cuiusque virtus). Celeritatem: so p?d??e?a in Stob., bene currere in Aug. XIX. 3. Claritatem in voce: cf. De Off. I. 133. Impressionem: al. expressionem. For the former cf. De Or. III. 185, which will show the meaning to be the distinct marking of each sound; for the latter De Or. III. 41, which will disprove Klotz's remark "imprimit lingua voces, non exprimit." See also De Off. I. 133. One old ed. has pressionem, which, though not itself Ciceronian, recalls presse loqui, and N.D. II. 149. Pliny, Panegyric, c. 64, has expressit explanavitque verba; he and Quintilian often so use exprimere. §20. Ingeniis: rejected by many (so Halm), but cf. T.D. III. 2, and animis below and in N.D. II. 58. In naturam et mores: for in ea quae natura et moribus fiunt. A similar inaccuracy of expression is found in II. 42. The division is practically Aristotle's, who severs a?eta? into d?a???t??a? and ????a? (Nic. Eth. I. c. 13, Magna Mor. I. c. 5). In D.F. V. 38 the d?a???t??a? are called non voluntariae, the ????a? voluntariae. Celeritatem ad discendum et memoriam: cf. the e?µa?e?a, µ??µ? of Arist. (who adds a??????a s?f?a f????s??), and the docilitas, memoria of D.F. V. 36. Quasi consuetudinem: the quasi marks a translation from the Greek, as frequently, here probably of e??sµ?? (Nic. Eth. II. c. 1). Partim ratione formabant: the relation which reason bears to virtue is set forth in Nic. Eth. VI. c. 2. In quibus: i.e. in moribus. All the late schools held that http://www.gutenberg.org/files/14970/14970-h/14970-h.htm[1/5/2010 10:31:57 AM]
The Project Gutenberg eBook of ... ethics formed the sole ultimate aim of philosophy. Erat: note the change from oratio obliqua to recta, and cf. the opposite change in II. 40. Progressio: this, like the whole of the sentence in which it stands, is intensely Stoic. For the Stoic p??????, p????pte?? e?? a?et??, cf. M.D.F. IV. 64, 66, R. and P. 392, sq., Zeller, Stoics 258, 276. The phrases are sometimes said to be Peripatetic, if so, they must belong only to the late Stoicised Peripateticism of which we find so much in Stobaeus. Perfectio naturae: cf. esp. De Leg. I. 25. More Stoic still is the definition of virtue as the perfection of the reason, cf. II. 26, D.F. IV. 35, V. 38, and Madvig's note on D.F. II. 88. Faber quotes Galen De Decr. Hipp. et Plat. c. 5, ?? a?et? te?e??t?? est? t?? ?e?ast?? f?se? ?. Una res optima: the supremacy of virtue is also asserted by Varro in Aug. XIX. 3, cf. also D.F. V. 36, 38. §21. Virtutis usum: so the Stoics speak of their ad?af??a as the practising ground for virtue (D.F. III. 50), cf. virtutis usum in Aug. XIX. 1. Nam virtus: most MSS. have iam, which is out of place here. Animi bonis et corporis cernitur et in quibusdam: MSS. omit et between cernitur and in, exc. Halm's G which has in before animi and also before corporis. These last insertions are not necessary, as may be seen from Topica 80, causa certis personis locis temporibus actionibus negotiis cernitur aut in omnibus aut in plerisque, also T.D. V. 22. In Stob. II. 6, 8, the te??? of the Peripatetics is stated to be t? ?at' a?et?? ??? e? t??? pe?? s?µa ?a? t??? e???e? a?a????, here quibusdam quae etc., denote the e???e? or e?t?? a?a?a, the third class in 19. Hominem ... societate: all this is strongly Stoic, though also attributed to the Peripatetics by Stob. II. 6, 7 (???? ? f??a????p?a), etc., doubtless the humanitarianism of the Stoics readily united with the f?se? a????p?? p???t???? ???? theory of Aristotle. For Cic. cf. D.F. III. 66, De Leg. I. 23, for the Stoics, Zeller 293—296. The repetitions hominem, humani, hominibus, humana are striking. For the last, Bentley (i.e. Davies' anonymous friend) proposed mundana from T.D. V. 108, Varro, however, has humana societas in Aug. XIX. 3. Cetera autem: what are these cetera? They form portion of the e?t?? a?a?a, and although not strictly contained within the summum bonum are necessary to enrich it and preserve it. Of the things enumerated in Stob. II. 6, 8, 13, f???a, f???? would belong to the quaedam of Cicero, while p???t?? a??? e?t???a e??e?e?a d??aste?a would be included in cetera. The same distinction is drawn in Aug. VIII. 8. Tuendum: most MSS. tenendum, but tuendum corresponds best with the division of a?a?a into p???t??a and f??a?t?? a, Stob. II. 6, 13. For the word pertinere see M.D.F. III. 54. §22. Plerique: Antiochus believes it also Academic. Qui tum appellarentur: MSS. dum, the subj. is strange, and was felt to be so by the writer of Halm's G, which has appellantur. Videbatur: Goer. and Orelli stumble over this, not perceiving that it has the strong meaning of the Gr. ed?? e?, "it was their dogma," so often. Adipisci: cf. adeptum esse, 19. Quae essent prima natura: MSS. have in natura. For the various modes of denoting the p??ta ?ata f?s?? in Latin see Madvig's Fourth Excursus to the D.F., which the student of Cic.'s philosophy ought to know by heart. The phrase prima natura (abl.) could not stand alone, for ta p??ta t? f?se? is one of Goerenz's numerous forgeries. The ablative is always conditioned by some verb, see Madv. A comparison of this statement of the ethical finis with that in 19 and the passages quoted in my note there, will show that Cic. drew little distinction between the Stoic ta p??ta ?ata f?s?? and the Peripatetic t??????a. That this is historically absurd Madvig shows in his Excursus, but he does not sufficiently recognise the fact that Cicero has perfectly correctly reported Antiochus. At all events, Varro's report (Aug. De Civ. Dei XIX. 3) coincides with Cic.'s in every particular. Even the inexplicabilis perversitas of which Madv. complains (p. 821) is traceable to Antiochus, who, as will be seen from Augustine XIX. 1, 3, included even virtus among the prima naturae. A little reflection will show that in no other way could Antiochus have maintained the practical identity of the Stoic and Peripatetic views of the finis. I regret that my space does not allow me to pursue this difficult subject farther. For the Stoic p??ta ?ata f?s?? see Zeller, chap XI. Ipsa per sese expetenda: Gk. ?a??eta, which is applied to all things contained within the summum bonum. As the Stoic finis was a?et? only, that alone to them was ?a??et??, their p??ta ?ata f?s?? were not ? a??eta, (cf. D.F. III. 21). Antiochus' prima naturae were ?a??eta to him, cf. Aug. XIX. 3, prima illa naturae propter se ipsa existimat expetenda so Stob., II. 6, 7, demonstrates each branch of the http://www.gutenberg.org/files/14970/14970-h/14970-h.htm[1/5/2010 10:31:57 AM]
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