[435] Op. cit., p. 427.
[436] Enn., IV., vii.
[437] Enn., III., i., 3.
[438] Enn., III., i.
[439] Ἀλλὰ γὰρ δεῖ καὶ ἕκαστον εἶναι καὶ πράξεις ἡμετέρας καὶ διανοίας ὑπάρχειν. III., i., 4, Kirchh., I., p. 38, l. 22. So utterly incapable is M. Vacherot of placing himself at this point of view, that he actually reads into the words quoted an argument in favour of free-will based on the testimony of consciousness. His version runs as follows:—‘Nous savons et nous croyons fermement par le sentiment de ce qui se passe en nous que les individus (les âmes) vivent, agissent, pensent, d’une vie, d’une action, d’une pensée qui leur est propre.’—Histoire Critique de l’École d’Alexandrie, I., p. 514. So far as our knowledge goes, such an appeal to consciousness is not to be found in any ancient writer.
[440] See Legg., 861, A ff. for an attempt to prove that men may properly be punished for actions committed through ignorance of their real good. This passage is one of the grounds used by Teichmüller, in his Literarische Fehden, to establish the rather paradoxical thesis that Aristotle published his Ethics before Plato’s death.
[441] III., i., 10.
[442] Cap. 4, sub fin.
[443] Capp. 6 and 7. Cp. Enn., II., iii.; Zeller, op. cit., pp. 567 ff; Kirchner, Ph. d. Plot., p. 195.
[444] Plato, Phaedo, 79, A ff.; Aristot., De An., III., iv., sub fin.