[1] Compare Zeller _Op. cit._ III. p. 16.
[2] _Die angebliche Heraclitismus des Skeptikers
Ainesidemos_, Berlin 1889.
[3] _Hyp._ I. 210-212.
Pappenheim thinks that Sextus' conflict was not with the dead
Aenesidemus, who had lived two centuries before him, but with
his own contemporaries. He also seeks to prove that Sextus could
not have gained his knowledge of these sayings of Aenesidemus
from any of Aenesidemus' own writings, as neither by the
ancients, nor by later writers, was any book spoken of which
could well have contained them. Neither Aristocles nor Diogenes
mentions any such book.
Pappenheim also makes much of the argument that Sextus in no
instance seems conscious of inconsistency on the part of
Aenesidemus, even when most earnestly combating his alleged
teachings, but in referring to him personally he always speaks
of him with great respect.
Pappenheim suggests, accordingly, that the polemic of Sextus was
against contemporaries, those who accepted the philosophy of
Heraclitus in consequence of, or in some connection with, the
teachings of Aenesidemus. He entirely ignores the fact that
there is no trace of any such school or sect in history, calling
themselves followers of "Aenesidemus according to Heraclitus,"
but still thinks it possible that such a movement existed in
Alexandria at the time of Sextus, where so many different sects
were found. Sextus use Aenesidemus' name in four different
ways:--alone, [Greek: hoi peri ton Ainesidemon], [Greek:
Ainesidemos kath' Herakleiton], and in one instance [Greek: hoi
peri ton Ainesidemon kath' Herakleiton].
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