[§24]. Primum: out of place, see on [21]. Agere: the dogmatist always held that the sceptic must, if consistent, be ανενεργητος εν βιωι (Sext. Pyrrh. Hyp. I. 23). Extremum: similar attempts to translate τελος are made in D.F. I. 11, 29, V. 17. Cum quid agere: cf. I. [23] for the phrase Naturae accommodatum. a purely Stoic expression, ‛ωμοιωμενον τη φυσει; cf. [38] and D.F. V. 17, also III. 16, Zeller 227, footnote, R. and P. 390. Impellimur: κινουμεθα, Sext. Adv. Math. VII. 391, as often.
[§25]. Oportet videri: "ought to be seen." For this use cf. [39], [81] and [122] of this book. Videri at the end of this section has the weak sense, "to seem." Lucretius often passes rapidly from the one use to the other; cf. I. 262 with I. 270, and Munro's n., also M.D.F. II. 52, Em. Liv. p. 42. Non poterit: as the Academics allege. Naturae ... alienum: Cic. uses this adjective with the dat, and also with the ablative preceded by ab; I doubt whether the phrase maiestate alienum (without the preposition) can be right in De Div. II. 102, where the best texts still keep it. Non occurrit ... aget: occurrit is probably the perfect. Cf. n. on [127].
[§26]. Quid quod si: Goer., outrageously reads quid quod si, si. Tollitur: the verb tollere occurs as frequently in this sense as αναιρειν does in Sextus. Lux lumenque: Bentl. dux The expression dux vitae is of course frequent (cf. N.D. I. 40, T.D. V. 5 and Lucretius), but there is no need to alter. Lux is properly natural light, lumen artificial, cf. Ad Att. XVI. 13, 1. lumina dimiseramus, nec satis lucebat, D.F. III. 45 solis luce ... lumen lucernae. There is the same difference between φως and φεγγος, the latter is used for the former (φεγγος ‛ηλιου) just as lumen is for lux (si te secundo lumine his offendere—Ad Att. VII. 26, 1) but not often vice versa. Trans. "the luminary and the lamp of life," and cf. Sext. Adv. Math. VII. 269 where the φαντασια is called φεγγος. Finis: so in the beginning of the Nicom. Eth. Aristot. assumes that the actual existence of human exertion is a sufficient proof that there is a τελος. Aperta: a reminiscence of the frequently recurring Greek terms εκκαλυπτειν, εκκαλυπτικος etc., cf. Sextus passim, and D.F. I. 30. Initium ... exitus = αρχη ... τελος. Tenetur: MSS. tenet, the nom. to which Guietus thought to be ratio above. Αποδειξις: cf. the definition very often given by Sext. e.g. Pyrrh. Hyp. II. 143 λογος δι' ‛ομολογουμενων λημματων (premisses) κατα συναγωγην επιφοραν (conclusion) εκκαλυπτων αδηλον, also Diog. VII. 45, λογον δια των μαλλον καταλαμβανομενων το ‛ηττον καταλαμβανομενον περαινοντα (if the reading be right).
[§27]. Notio: another trans. of εννοια. Conclusisse: although the Greeks used συμπερασμα instead of επιφορα sometimes for the conclusion of the syllogism, they did not use the verb συμπεραινειν which has been supposed to correspond to concludere. It is more likely to be a trans. of συναγειν, and conclusum argumentum of συνακτικος λογος, which terms are of frequent occurrence. Rationibus progredi: to a similar question Sextus answers, ουκ εστιν αναγκαιον τας εκεινον (the dogmatists) δογματολογιας προβαινειν, πλασματωδεις ‛υπαρχουσας (Adv. Math. VIII. 367). Sapientiae ... futurum est: for the dat. with facio and fio see Madv. Gram. 241, obs. 5, Opusc. I. 370, D.F. II. 79, and cf. [96] of this book. Lex veri rectique: cf. [29]; the constitutio veri and the determination of what is rectum in morals are the two main tasks of philosophy. Sapientique satis non sit: so Manut. for the sapientisque sit of the MSS. Halm after Dav. reads sapientis, neque satis sit, which I think is wrong, for if the ellipse be supplied the construction will run neque dubitari potest quin satis sit, which gives the exact opposite of the sense required. Ratum: cf. [141].
[§28]. Perceptum: thoroughly known and grasped. Similar arguments are very frequent in Sextus, e.g. Adv. Math. VIII. 281, where the dogmatist argues that if proof be impossible, as the sceptic says, there must be a proof to show it impossible; the sceptic doctrine must be provable. Cf. [109] of this book. Postulanti: making it a necessity for the discussion; cf. De Leg. I. 21. Consentaneum esse: ακολουθον ειναι. Ut alia: although others. Tantum abest ut—ut: cf. Madv. Gram. 440 a.
[§29]. Pressius: cf. De Fato 31, 33, N.D. II. 20, T.D. IV. 14, Hortensius fragm. 46 ed. Nobbe. The word is mocked in [109]. Decretum: of course the Academics would say they did not hold this δογμα as stabile fixum ratum but only as probabile. Sextus however Pyrrh. Hyp. I. 226 (and elsewhere) accuses them of making it in reality what in words they professed it not to be, a fixed dogma. Sentitis enim: cf. sentis in D.F. III. 26. Fluctuare: "to be at sea," Halm fluctuari, but the deponent verb is not elsewhere found in Cic. Summa: cf. summa philosophiae D.F. II. 86. Veri falsi: cf. n. on [92]. Quae visa: so Halm for MSS. quaevis, which edd. had changed to quae a quovis. Repudiari: the selection depended on the probabile of course, with the Academics. Veri falsique: these words were used in different senses by the dogmatist and the sceptic, the former meant by them "the undestructibly true and false." This being so, the statements in the text are in no sense arguments, they are mere assertions, as Sext. says, ψιλη φασει ισον φερεται ψιλη φασις (A.M. VII. 315), φασει μεν φασις επισχεθησεται (ib. 337). Cognoscendi initium: cf. [26], "This I have," the Academic would reply, "in my probabile." Extremum expetendi: a rather unusual phrase for the ethical finis. Ut moveri non possint: so κινεισθαι is perpetually used in Sext. Est ut opinor: so Halm after Ernesti for sit of the MSS. I think it very likely that the MSS. reading is right, and that the whole expression is an imitation of the Greek ‛ικανος ειοησθω and the like. The subj. is supported by D.F. III. 20, De Off. I. 8, Ad Att. XIII. 14, 3, where ut opinor is thrown in as here, and by Ac. II. [17], D.F. III. 21, 24, N.D. I. 109, where si placet is appended in a similar way.
[§§30]—[36]. Summary. With respect to physical science, we might urge that nature has constructed man with great art. His mind is naturally formed for the attainment of knowledge ([30]). For this purpose the mind uses the senses, and so gradually arrives at virtue, which is the perfection of the reason. Those then who deny that any certainty can be attained through the senses, throw the whole of life into confusion ([31]). Some sceptics say "we cannot help it." Others distinguish between the absolute absence of certainty, and the denial of its absolute presence. Let us deal with these rather than with the former ([32]). Now they on the one hand profess to distinguish between true and false, and on the other hold that no absolutely certain method for distinguishing between true and false is possible ([33]). This is absurd, a thing cannot be known at all unless by such marks as can appertain to no other thing. How can a thing be said to be "evidently white," if the possibility remains that it may be really black? Again, how can a thing be "evident" at all if it may be after all a mere phantom ([34])? There is no definite mark, say the sceptics, by which a thing may be known. Their "probability" then is mere random guess work ([35]). Even if they only profess to decide after careful pondering of the circumstances, we reply that a decision which is still possibly false is useless ([36]).
[§30]. Physicis: neuter not masc.; cf. I. [6]. Libertatem et licentiam: et = "and even." Libertas = παρρησια as often in Tacitus. Abditis rebus et obscuris: cf. n. on I. [15], and the word συνεσκιασμενος Sext. Adv. Math. VII. 26. Lucem eripere: like tollere (n. on [26]), cf. [38], [103] and N.D. I. 6. For the sense see n. on [16], also [61]. Artificio: this word is used in Cic. as equivalent to ars in all its senses, cf. [114] and De Or. II. 83. Fabricata esset: the expression is sneered at in [87]. Quem ad modum primum: so Halm rightly for MSS. prima or primo, which latter is not often followed by deinde in Cicero. Primum is out of position, as in [24]. Appetitio pulsa: = mota, set in motion. For ‛ορμη see [24]. Intenderemus: as in the exx. given in [20]. Fons: "reservoir," rather than "source" here. It will be noted that συγκαταθεσις must take place before the ‛ορμη is roused. Ipse sensus est: an approach to this theory is made in Plat. Theaet. 185, 191. Cf. especially Sext. Adv. Math. VII. 350 και ‛οι μεν διαφερειν αυτην των αισθησεων, ‛ως ‛οι πλειους, ‛οι δε αυτην ειναι τας αισθησεις ... ‛ης στασεως ηρξε Στρατον. All powers of sensation with the Stoics, who are perhaps imitated here, were included in the ‛ηγεμονικον, cf. n. on I. [38]. Alia quasi: so Faber for aliqua. "In vera et aperta partitione nec Cicero nec alius quisquam aliquis—alius dixit, multo minus alius—aliquis," M.D.F. III. 63. Goer. on the other hand says he can produce 50 exx. of the usage, he forbears however, to produce them. Recondit: so the εννοιαι are called αποκειμεναι νοησεις (Plut. De Sto. Repug. p. 1057 a). In Sext. Adv. Math. VII. 373 μνημη is called θησαυρισμος φαντασιων. Similitudinibus: καθ' ‛ομοιωσιν Sext. Pyrr. Hyp. II. 75. Cic. uses this word as including all processes by which the mind gets to know things not immediately perceived by sense. In D.F. III. 33 it receives its proper meaning, for which see Madv. there, and the passages he quotes, "analogies" will here best translate the word, which, is used in the same wide sense in N.D. II. 22 38. Construit: so MSS. Orelli gave constituit. Notitiae: cf. [22]. Cic. fails to distinguish between the φυσικαι εννοιαι or κοιναι which are the προληψεις, and those εννοιαι which are the conscious product of the reason, in the Stoic system. Cf. M.D.F. III. 21, V. 60, for this and other inaccuracies of Cic. in treating of the same subject, also Zeller 79. Rerumque: "facts". Perfecta: sapientia, virtus, perfecta ratio, are almost convertible terms in the expositions of Antiocheanism found in Cic. Cf. I. [20].
[§31]. Vitaeque constantiam: which philosophy brings, see [23]. Cognitionem: επιστημην. Cognitio is used to translate καταληψις in D.F. II. 16, III. 17, cf. n. on I. [41]. Ut dixi ... dicemus: For the repetition cf. [135], [146], and M.D.F. I. 41. The future tense is odd and unlike Cic. Lamb. wrote dicimus, I would rather read dicamus; cf. n. on [29]. Per se: καθ' αυτην, there is no need to read propter, as Lamb. Ut virtutem efficiat: note that virtue is throughout this exposition treated as the result of the exercise of the reason. Evertunt: cf. eversio in [99]. Animal ... animo: Cic. allows animus to all animals, not merely anima; see Madv. D.F. V. 38. The rule given by Forc. s.v. animans is therefore wrong. Temeritate: προπετεια, which occurs passim in Sext. The word, which is constantly hurled at the dogmatists by the sceptics, is here put by way of retort. So in Sext. Adv. Math. VII. 260, the sceptic is called εμβροντητος for rejecting the καταληπτικη φαντασια.
[§32]. Incerta: αδηλα. Democritus: cf. I. [44]. Quae ... abstruserit: "because she has hidden." Alii autem: note the ellipse of the verb, and cf. I. [2]. Etiam queruntur: "actually complain;" "go so far as to complain." Inter incertum: cf. Numenius in Euseb. Pr. Ev. XIV. 7, 12, διαφοραν ειναι αδηλου και ακαταληπτου, και παντα μεν ειναι ακαταληπτα ου παντα δε αδηλα (quoted as from Carneades), also [54] of this book. Docere: "to prove," cf. n. on [121]. Qui haec distinguunt: the followers of Carneades rather than those of Arcesilas; cf. n. on I. [45]. Stellarum numerus: this typical uncertainty is constantly referred to in Sext. e.g. P.H. II. 90, 98, A.M. VII. 243, VIII. 147, 317; where it is reckoned among things αιωνιον εχοντα αγνωσιαν. So in the Psalms, God only "telleth the number of the stars;" cf. [110]. Aliquos: contemptuous; απονενοημενους τινας. Cf. Parad. 33 agrestis aliquos. Moveri: this probably refers to the speech of Catulus; see Introd. p. [51]. Aug. Cont. Ac. III. 15 refers to this passage, which must have been preserved in the second edition.