While we may not altogether agree with any one of
them, they nevertheless furnish many suggestions, which are very
valuable in helping to construct a theory on the subject that
shall satisfactorily explain the difficulties, and present a
consistent view of the attitude of Aenesidemus.
First, in regard to the Greek expression [Greek: hoi peri] in
connection with proper names, upon which Pappenheim bases so
much of his argument. All Greek scholars would agree that the
expression does not apply usually only to the disciples of any
teacher, but [Greek: hoi peri ton Ainesidemon], for instance,
includes Aenesidemus with his followers, and is literally
translated, "Aenesidemus and his followers." It is noticeable,
however, in the writings of Sextus that he uses the expression
[Greek: hoi peri] often for the name of the founder of a school
alone, as Pappenheim himself admits.[1] We find examples of this
in the mention of Plato and Democritus and Arcesilaus, as
[Greek: hoi peri ton Platona kai Demokriton][2] and [Greek: hoi
peri ton Arkesilaon],[3] and accordingly we have no right to
infer that his use of the name Aenesidemus in this way has an
exceptional significance. It may mean Aenesidemus alone, or it
may signify Aenesidemus in connection with his followers.
[1] Pappenheim _Op. cit._ p. 21.
[2] _Adv. Math._ VIII. 6.
[3] _Adv. Math._ VII. 150.
In reply to Zeller's position, that Sextus and Tertullian have
misunderstood Aenesidemus, and quote from some common author who
misrepresents him, we would admit that such a misunderstanding
might be possible where Sextus gives long explanations of
Heraclitus' teachings, beginning with quoting Aenesidemus, and
continuing in such a way that it is not always possible to
distinguish just the part that is attributed to Aenesidemus; but
such a misunderstanding certainly cannot be asserted in regard
to the direct statement that Aenesidemus regarded Scepticism as
the path to the philosophy of Heraclitus, for the reasons
previously given.
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