[289] Origen, Against Celsus, ii, 13; cp. i, 65; iii, 75; vii, 3. [↑]
[290] Grote, Aristotle, p. 13. [↑]
[291] Benn, Greek Philosophers, i, 352. Mr. Benn refutes Sir A. Grant’s view that Aristotle’s creed was a “vague pantheism”; but that phrase loosely conveys the idea of its non-religiousness. It might be called a Lucretian monotheism. Cp. Benn, i, 294; and Drews, Gesch. des Monismus, p. 257. [↑]
[292] Metaphysics, xi (xii), 8, 13 (p. 1074, b). The passage is so stringent as to raise the question how he came to run the risk in this one case. It was probably a late writing, and he may have taken it for granted that the Metaphysics would never be read by the orthodox. [↑]
[293] Cp. the severe criticisms of Benn, vol. i, ch. vi; Berry, Short Hist. of Astron. p. 33; and Lange, Ges. des Mater. i, 61–68, and notes, citing Eucken and Cuvier. Aristotle’s science is very much on a par with that of Bacon, who saw his imperfections, but fell into the same kinds of error. Both insisted on an inductive method; and both transgressed from it. See, however, Lange’s summary, p. 69, also p. 7, as to the unfairness of Whewell; and ch. v of Soury’s Bréviaire de l’histoire du Matérialisme, 1881, especially end. [↑]
[295] Strabo, bk. ix, ch. iii, § 11. Strabo reproaches Ephoros with repeating the current legends all the same; but it seems clear that he anticipated the critical tactic of Gibbon. [↑]
[296] As to the Stoics, cp. Zeller, § 34, 4; Benn, The Philosophy of Greece, pp. 255–56. As to Epicurus, cp. Benn, p. 261. [↑]
[297] Diog. Laërt. bk. ix, ch. xi, 5, § 64. The lengthy notice given by Diogenes shows the impression Pyrrho’s teaching made. See a full account of it, so far as known, in the Rev. J. Owen’s Evenings with the Skeptics, 1881, i, 287 sq., and the monograph of Zimmerman, there cited. [↑]
[298] These propositions occur in the first of the ten Pyrrhonian tropoi or modes (Diog. Laërt. bk. ix, ch. xi, 9), of which the authorship is commonly assigned to Ænesidemos (fl. 80–50). Cp. Owen, Evenings with the Skeptics, i, 290, 322–23. But as given by Diogenes they seem to derive from the early Pyrrhonian school. [↑]