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The Stoic Creed - College of Stoic Philosophers

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&quot;<br />

We<br />

&quot;<br />

&quot;<br />

From<br />

&quot;<br />

&quot;<br />

Live<br />

&quot;<br />

CHAPTER XI<br />

THEOLOGY AND RELIGION<br />

Estne Dei sedes nisi terra et pontus et aer<br />

Et caelum et virtus? Superos quid quserimus ultra?<br />

Juppiter est<br />

quodcunque vides quodcunque moveris.&quot;<br />

LUCAN.<br />

&quot;Cujus rei ordo est etiam praedictio<br />

est.&quot; SENECA.<br />

Nature s chain whatever link you strike,<br />

Tenth, or ten thousandth, breaks the chain alike.&quot;<br />

POPE.<br />

are Thine <strong>of</strong>fspring1<br />

alone <strong>of</strong> mortal<br />

, things that live and<br />

walk the earth, moulded in image <strong>of</strong> the CLEANTHES.<br />

All.&quot;<br />

WE return now to the subject <strong>of</strong> ontology, or specula<br />

which we so far considered already under<br />

tion on being&quot;,<br />

the heading <strong>of</strong> Physics, in Chapter V. ;<br />

and we do so<br />

with the advantage <strong>of</strong> approaching the problems through<br />

a previous knowledge <strong>of</strong> the <strong>Stoic</strong> Ethics. For, as we<br />

have seen, the ruling formula,<br />

agreeably to<br />

nature,&quot; is susceptible <strong>of</strong> a tw<strong>of</strong>old interpretation, and,<br />

according as we accept the one or the other, we are<br />

brought face to face with the psychology <strong>of</strong> ethics or<br />

with ethical ontology. If by nature we mean solely<br />

or chiefly human nature, then the formula introduces us<br />

to ethics as psychology<br />

if we give<br />

it the wider ;<br />

significa<br />

tion, and understand by it the world-order, then we have<br />

presented to us ethics as metaphysics. Supposing,

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