[5] The logical result of the reasoning
used to explain the first Trope, is that we cannot compare the
ideas of the animals with each other, nor with our own; nor can
we prove that our ideas are more trustworthy than those of the
animals.[6] As therefore an examination of ideas is impossible,
any decided opinion about their trustworthiness is also
impossible, and this Trope leads to the suspension of judgment
regarding external objects, or to [Greek: epoche.][7]
[1] _Hyp._. I. 54.
[2] _Hyp._. I. 55.
[3] _Hyp._. I. 55-59.
[4] Diog. IX. 11, 79-80.
[5] Pappenheim _Erlauterung Pyrr. Grundzuege Par_. 41.
[6] _Hyp_. I. 59.
[7] _Hyp_. I. 61.
After reaching this conclusion, Sextus introduces a long chapter
to prove that animals can reason. There is no reference to this
in Diogenes, but there is other testimony to show that it was a
favourite line of argument with the Sceptics.[1] Sextus,
however, says that his course of reasoning is different from
that of most of the Sceptics on the subject,[2] as they usually
applied their arguments to all animals, while he selected only
one, namely the dog.[3] This chapter is full of sarcastic
attacks on the Dogmatics, and contains the special allusion to
the Stoics as the greatest opponents of the Sceptics, which has
been before referred to.[4]
Sextus claims with a greater freedom of diction than in some
apparently less original chapters, and with a wealth of special
illustrations, that the dog is superior to man in acuteness of
perception,[5] that he has the power of choice, and possesses an
art, that of hunting,[6] and, also, is not deprived of
virtue,[7] as the true nature of virtue is to show justice to
all, which the dog does by guarding loyally those who are kind
to him, and keeping off those who do evil.
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