| Diogenes Laertius, Lives of Eminent Philosophers (English) (XML Header) [word count] [lemma count] [Diog. Laert.]. | ||
| <<Diog. Laert. 7.1.153 | Diog. Laert. 7.1.160 (Greek) | >>Diog. Laert. 7.3.166 |
They count eight parts of the soul : the five senses, the generative power in us, our power of speech, and that of reasoning. They hold that we see when the light between the visual organ and the object stretches in the form of a cone : so Chrysippus in the second book of his Physics and Apollodorus. The apex of the cone in the air is at the eye, the base at the object seen. Thus the thing seen is reported to us by the medium of the air stretching out towards it, as if by a stick.
7.1.158We hear when the air between the sonant body and the organ of hearing suffers concussion, a vibration which spreads spherically and then forms waves and strikes upon the ears, just as the water in a reservoir forms wavy circles when a stone is thrown into it. Sleep is caused, they say, by the slackening of the tension in our senses, which affects the ruling part of the soul. They consider that the passions are caused by the variations of the vital breath.
Semen is by them defined as that which is capable of generating offspring like the parent. And the human semen which is emitted by a human parent in a moist vehicle is mingled with parts of the soul, blended in the same ratio in which they are present in the parent.
7.1.159 Chrysippus in the second book of his Physics declares it to be in substance identical with vital breath or spirit. This, he thinks, can be seen from the seeds cast into the earth, which, if kept till they are old, do not germinate, plainly because their fertility has evaporated. Sphaerus and his followers also maintain that semen derives its origin from the whole of the body ; at all events every part of the body can be reproduced from it. That of the female is according to them sterile, being, as Sphaerus says, without tension, scanty, and watery. By ruling part of the soul is meant that which is most truly soul proper, in which arise presentations and impulses and from which issues rational speech. And it has its seat in the heart. 7.1.160Such is the summary of their Physics which I have deemed adequate, my aim being to preserve a due proportion in my work. But the points on which certain of the Stoics differed from the rest are the following.
Ariston the Bald, of Chios, who was also called the Siren, declared the end of action to be a life of perfect indifference to everything which is neither virtue nor vice ; recognizing no distinction whatever in things indifferent, but treating them all alike. The wise man he compared to a good actor, who, if called upon to take the part of a Thersites or of an Agamemnon, will impersonate them both becomingly. He wished to discard both Logic and Physics, saying that Physics was beyond our reach and Logic did not concern us : all that did concern us was Ethics.
7.2.161Dialectical reasonings, he said, are like spiders' webs, which, though they seem to display some artistic workmanship, are yet of no use. He would not admit a plurality of virtues with Zeno, nor again with the Megarians one single virtue called by many names ; but he treated virtue in accordance with the category of relative modes. Teaching this sort of philosophy, and lecturing in the Cynosarges, he acquired such influence as to be called the founder of a sect. At any rate Miltiades and Diphilus were denominated Aristoneans. He was a plausible speaker and suited the taste of the general public. Hence Timon's verse about him note:
One who from wily Ariston's line boasts his descent. note
7.2.162After meeting Polemo, says Diocles of Magnesia, while Zeno was suffering from a protracted illness, he recanted his views. The Stoic doctrine to which he attached most importance was the wise man's refusal to hold mere opinions. And against this doctrine Persaeus was contending when he induced one of a pair of twins to deposit a certain sum with Ariston and afterwards got the other to reclaim it. Ariston being thus reduced to perplexity was refuted. He was at variance with Arcesilaus ; and one day when he saw an abortion in the shape of a bull with a uterus, he said, "Alas, here Arcesilaus has had given into his hand an argument against the evidence of the senses."
7.2.163When some Academic alleged that he had no certainty of anything, Ariston said, "Do you not even see your neighbour sitting by you ?" and when the other answered "No," he rejoined,
Who can have blinded you ? who robbed you of luminous eyesight ?
The books attributed to him are as follows :
Exhortations, two books.
Of Zeno's Doctrines.
Dialogues.
Lectures, six books.
Dissertations on Philosophy, seven books.
Dissertations on Love.
Commonplaces on Vainglory.
Notebooks, twenty-five volumes.
Memorabilia, three books.
Anecdotes, eleven books.
Against the Rhetoricians.
An Answer to the Counter-pleas of Alexinus.
Against the Dialecticians, three books.
Letters to Cleanthes, four books.
Panaetius and Sosicrates consider the Letters to be alone genuine ; all the other works named they attribute to Ariston the Peripatetic.
| Diogenes Laertius, Lives of Eminent Philosophers (English) (XML Header) [word count] [lemma count] [Diog. Laert.]. | ||
| <<Diog. Laert. 7.1.153 | Diog. Laert. 7.1.160 (Greek) | >>Diog. Laert. 7.3.166 |
