A Guide to Stoicism

by St. George William Joseph Stock

How then was the impression which had reality behind it to be distinguished from that which had not? "By the feel" is all that the Stoics really had to say in answer to this question. Just as Hume made the difference between sense-impressions and ideas to lie in the greater vividness of the former, so did they; only Hume saw no necessity to go beyond the impression, whereas the Stoics did. Certain impressions, they maintained, carried with them an irresistible conviction of their own reality, and this, not merely in the sense that they existed; but also that they were referable to an external cause. These were called "gripping phantasies." Such a phantasy did not need proof of its own existence, or of that of its object. It possessed self-evidence. Its occurrence was attended with yielding and assent on the part of the soul. For it is as natural for the soul to assent to the self-evident as it is for it to pursue its proper good. The assent to a griping phantasy was called "comprehension," as indicating the firm hold that the soul thus took of reality. A gripping phantasy was defined as one which was stamped and impressed from an existing object, in virtue of that object itself, in such a way as it could not be from a non-existent object. The clause "in virtue of that object itself" was put into the definition to provide against such a case as that of the mad Orestes, who takes his sister to be a Fury. There the impression was derived from an existing object, but not from that object as such, but as coloured by the imagination of the percipient.

The criterion of truth then was no other than the gripping phantasy. Such at least was the doctrine of the earlier Stoics, but the later added a saving clause, "when there is no impediment." For they were pressed by their opponents with such imaginary cases as that of Admetus, seeing his wife before him in very deed, and yet not believing it to be her. But here there was an impediment. Admetus did not believe that the dead could rise. Again Menelaus did not believe in the real Helen when he found her on the island of Pharos. But here again there was an impediment. For Menelaus could not have been expected to know that he had been for ten years fighting for a phantom. When, however, there was no such impediment, then they said the gripping phantasy did indeed deserve its name, for it almost took men by the hair of the head and dragged them to assent.

So far we have used "phantasy" only of real or imaginary impressions of sense. But the term was not thus restricted by the Stoics, who divided phantasies into sensible and not sensible. The latter came through the understanding and were of bodiless things which could only be grasped by reason. The ideas of Plato they declared existed only in our minds. Horse, man, and animal had no substantial existence but were phantasms of the soul. The Stoics were thus what we should call Conceptualists.

Comprehension too was used in a wider sense than that in which we have so far employed it. There was comprehension by the senses as of white and black, of rough and smooth, but there was also comprehension by the reason of demonstrative conclusions such as that the gods exist and that they exercise providence. Here we are reminded of Locke's declaration: "'Tis as certain there's a God as that the opposite angles made by the intersection of two straight lines are equal." The Stoics indeed had great affinities with that thinker or rather he with them. The Stoic account of the manner in which the mind arrives at its ideas might almost be taken from the first book of Locke's Essay. As many as nine ways are enumerated of which the first corresponds to simple ideas—

(1) by presentation, as objects of sense

(2) by likeness, as the idea of Socrates from his picture

(3) by analogy, that is, by increase or decrease, as ideas of giants and pigmies from men, or as the notion of the centre of the earth, which is reached by the consideration of smaller spheres.

(4) by transposition, as the idea of men with eyes in their breasts.

(5) by composition, as the idea of a Centaur.

(6) by opposition, as the idea of death from that of life.