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The Stoics, Epicureans and Sceptics - College of Stoic Philosophers

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532 THE SCEPTICS.<br />

Chap.<br />

XXIII.<br />

((TvyKarddso'is), <strong>and</strong> approval never applies to sensa-<br />

tion, but only to thoughts <strong>and</strong> general ideas.' Lastly,<br />

if the <strong><strong>Stoic</strong>s</strong> regarded force <strong>of</strong> conviction as the dis-<br />

tinctive mark <strong>of</strong> a true or irresistible conception, <strong>and</strong><br />

as belonging to it in distinction from every other, the<br />

Sceptic rejoined that such conceptions do not exist,<br />

<strong>and</strong> that no true conception is <strong>of</strong> such a nature, but<br />

that a false one may be equally irresistible.' If no<br />

certainty <strong>of</strong> perception is possible, no knowledge is<br />

possible.' And since the wise man— for on this<br />

point Arcesilaus agrees with the <strong><strong>Stoic</strong>s</strong>—must only<br />

consider knowledge, <strong>and</strong> not opinion, nothing re-<br />

mains for him but to abstain from all <strong>and</strong> every<br />

statement, <strong>and</strong> to despair <strong>of</strong> any certain conviction.''<br />

' S^xt. Math. 1. c. 1.54.<br />

- Cic. Acad. ii. 24. 27. Zeno<br />

asserted : 'ApK((Ti\aoi. o'lWcc yap Kal ai>f-<br />

An irresistible or<br />

viffrriii<strong>of</strong>fvyrj ttjs fVifTTij/iTjy<br />

concaptional perception is such<br />

an impression <strong>of</strong> a real object<br />

as cannot possibly come from<br />

an unreal one. Arcesilaus endeavoured<br />

to prove nullum tale<br />

visum esse a vero, ut non ejusdem<br />

modi etiam a falso posset<br />

esse. <strong>The</strong> same view in Sext.<br />

1. c. To these may be added<br />

discussions on deceptions <strong>of</strong> the<br />

senses <strong>and</strong> contradictions in<br />

the statements <strong>of</strong> the senses<br />

in Sext. vii. 408, <strong>and</strong> others<br />

afrio<br />

(f>ai('i-at. All that is here attributed<br />

to Arcesilaus is the assertion<br />

that iiri(TTj]r6v is the cause<br />

<strong>of</strong> iirta-Ttifiri, <strong>and</strong> that it is so<br />

when it produces a (pavracria<br />

HaraKriTrriHi). <strong>The</strong> connection<br />

in which these statements were<br />

made by Arcesilaus was probably<br />

this : If there is such a<br />

thinpas knowledge, there must<br />

be objects which produce it.<br />

<strong>The</strong>se objects, however, do not<br />

exist, there being no object<br />

which does not admit a false<br />

opinion equally well with a true<br />

attributed to the Academicians.<br />

Conf. Cir. N. U. i. 2.5, 70 : Urgebat<br />

Arcesilas Zenonem, cum<br />

ipse falsa omnia diceret, quae<br />

sensibus viderentur, Zenon autem<br />

nonnulla visa esse falsa,<br />

non omnia. To rhese attacks<br />

on Zeno P/iit. De An. (Fr. vii.)<br />

1 , probably refers : Srt ov tS<br />

f JTiiTTTjTui' al-Twv rf/r iir larrffjiTjs us<br />

one.<br />

' Sexf. 1 .">o . firi oljtrris 8e Kara-<br />

AtjtttiktJs (pavraffias oiiOt KOTaATjr<br />

ipis yeviitTfTaf fiv "yhp KoraAr/-<br />

TTTiirp (bainaaia. tTvyKUTaQiais' fxi)<br />

odaris Se KaTaKrjxf/toui iravra ioTM<br />

OLKardXriirTa.<br />

* Scrt. 1. 0. ; Cie. Acad. i.<br />

12, 45; ii. 20, 66; Plut. Adv.

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