academica of cicero. - 912 Freedom Library
academica of cicero. - 912 Freedom Library
academica of cicero. - 912 Freedom Library
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superhuman except by the recovery <strong>of</strong> Aristotle's lost works, which did not happen till too late.<br />
Sensus: we seem here to have a remnant <strong>of</strong> the distinction drawn by Arist. between animal heat<br />
and other heat, the former being a?a????? t? t?? ast??? st???e?? (De Gen. An. II. 3, qu. R. and<br />
P. 299). Ignem: the Stoics made no difference, except one <strong>of</strong> degree, between a???? and p??, see<br />
Zeller 189, 190. Ipsam naturam: p?? is ?at' e????? st???e??? (Stob. I. 10, 16), and is the first<br />
thing generated from the ap???? ????; from it comes air, from air water, from water earth (Diog.<br />
Laert. VII. 136, 137) The fire is ???????, from it comes the ???eµ?????? <strong>of</strong> man, which<br />
comprises within it all powers <strong>of</strong> sensation and thought. These notions came from Heraclitus who<br />
was a great hero <strong>of</strong> the Stoics (Zeller ch. VIII. with notes) For his view <strong>of</strong> sensation and thought<br />
see Sextus Adv. Math. VII. 127—129, qu. by R. and P. 21. The Stoics probably misunderstood<br />
him; cf. R. and P. "Heraclitus," and Grote's Plato I. 34 sq. Expers corporis: for Stoic materialism<br />
see Zeller, pp. 120 sq. The necessity <strong>of</strong> a connection between the perceiving mind and the things<br />
perceived followed from old physical principles such as that <strong>of</strong> Democritus (?? ?a? e????e?? ta<br />
?ete?a ?a? d?afe???ta pas?e?? ??p' a??????, qu. from Arist. De Gen. et Corr. I. 7, by R. and P.<br />
43), the same is affirmed loosely <strong>of</strong> all the old f?s????, (Sextus Adv. Math. VII. 116), and by<br />
Empedocles in his lines ?a?a? µe? ?a?a? ?p?paµe?, etc. Plato in the Timaeus fosters the same<br />
notion, though in a different way. The Stoics simply followed out boldly that line <strong>of</strong> thought.<br />
Xenocrates: see II. 124, n. Superiores: merely the supposed old Academico-Peripatetic school.<br />
Posse esse non corpus: there is no ultimate difference between Force and Matter in the Stoic<br />
scheme, see Zeller, pp. 134, 135.<br />
§40. Iunctos: how can anything be a compound <strong>of</strong> one thing? The notion that iunctos could mean<br />
aptos (R. and P. 366) is untenable. I entirely agree with Madv. (first Excursus to his D.F.) that<br />
we have here an anacoluthon. Cic. meant to say iunctos e quadam impulsione et ex assensu<br />
animorum, but having to explain fa?tas?a was obliged to break <strong>of</strong>f and resume at sed ad haec.<br />
The explanation <strong>of</strong> a Greek term causes a very similar anacoluthon in De Off. I. 153. Schuppe,<br />
De Anacoluthis Ciceronianis p. 9, agrees with Madv. For the expression cf. D.F. II. 44 e duplici<br />
genere voluptatis coniunctus Ernesti em. cunctos, Dav. punctos, ingeniose ille quidem says Halm,<br />
pessime I should say. Fa?tas?a?: a full and clear account <strong>of</strong> Stoic theories <strong>of</strong> sensation is given<br />
by Zeller, ch. V., R. and P. 365 sq. Nos appellemus licet: the same turn <strong>of</strong> expression occurs D.F.<br />
III. 21, IV. 74. Hoc verbum quidem hoc quidem probably ought to be read, see 18. Adsensionem =<br />
s???ata?es??. In nobis positam: the usual expression for freedom <strong>of</strong> the will, cf. II. 37, De Fato,<br />
42, 43 (a very important passage). The actual sensation is involuntary (a???s??? Sext. Emp. Adv.<br />
Math. VIII. 397). Tironum causa I note that the Stoics sometimes speak <strong>of</strong> the assent <strong>of</strong> the mind<br />
as involuntary, while the ?ata??pt??? fa?tas?a compels assent (see II. 38). This is, however, only<br />
true <strong>of</strong> the healthy reason, the unhealthy may refuse assent.<br />
§41. Visis non omnibus: while Epicurus defended the truth <strong>of</strong> all sensations, Zeno abandoned the<br />
weak positions to the sceptic and retired to the inner citadel <strong>of</strong> the ?ata??pt??? fa?tas?a.<br />
Declarationem: e?a??e?a?, a term alike Stoic, Epicurean, and Academic, see n. on II. 17. Earum<br />
rerum: only this class <strong>of</strong> sensations gives correct information <strong>of</strong> the things lying behind. Ipsum<br />
per se: i.e. its whole truth lies in its own e?a??e?a, which requires no corroboration from<br />
without. Comprehendibile: this form has better MSS. authority than the vulg comprehensibile.<br />
Goerenz's note on these words is worth reading as a philological curiosity Nos vero, inquit: Halm<br />
with Manut. writes inquam. Why change? Atticus answers as in 14, 25, 33. ?ata??pt??: strictly<br />
the thing which emits the visum is said to be ?ata??pt??, but, as we shall see in the Lucullus, the<br />
sensation and the thing from which it proceeds are <strong>of</strong>ten confused. Comprehensionem: this word<br />
properly denotes the process <strong>of</strong> perception in the abstract, not the individual perception. The<br />
Greeks, however, themselves use ?ata????? for ?ata??pt??? fa?tas?a very <strong>of</strong>ten. Quae manu<br />
prehenderentur: see II. 145. Nova enim dicebat: an admission not <strong>of</strong>ten made by Cic., who<br />
usually contends, with Antiochus, that Zeno merely renamed old doctrines (cf. 43). Sensum: so<br />
Stob., I. 41, 25 applies the term a?s??s?? to the fa?tas?a. Scientiam: the word ep?st?µ? is used<br />
in two ways by the Stoics, (1) to denote a number <strong>of</strong> coordinated or systematised perceptions (?<br />
ata???e?? or ?ata??pt??a? fa?tas?a?) sometimes also called te??? (cf. Sext. Pyrrh. Hyp. III. 188<br />
http://www.gutenberg.org/files/14970/14970-h/14970-h.htm[1/5/2010 10:31:57 AM]