It is interesting to note that Sextus, in his refutation of the
position that the Academy is the same as Pyrrhonism, takes up
the entire development of Academic thought from the time of
Plato till that of Antiochus, and does not limit the argument to
Scepticism under Arcesilaus. The claim made by some that the two
schools were the same, is stated by him,[4] and the word 'some'
probably refers to members of both schools at different periods
of their history. Sextus recognises three Academies, although he
remarks that some make even a further division, calling that of
Philo and Charmides, the fourth, and that of Antiochus and his
followers, the fifth.
[1] _Hyp._ I. 234.
[2] Diog. IV. 6, 33.
[3] _Hyp._ I. 234.
[4] _Hyp._ I. 220.
That many in the Academy, and even outside of it, regarded Plato
as a Sceptic, and an authority for subsequent Scepticism, we
find both from Sextus and Diogenes.[1] As Lewes justly remarks,
one could well find authority for Scepticism in the works of
Plato, as indeed the Academicians did, but not when the sum
total of his teachings was considered. The spirit of Plato's
teachings was dogmatic, as Sextus most decidedly recognises, and
as Aenesidemus and Menodotus[2] recognised before him.[3] Sextus
himself shows us that Plato's idealism and ethical teachings can
have nothing in common with Scepticism, for if he accepts the
desirability of the virtuous life, and the existence of
Providence, he dogmatises; and if he even regards them as
probable, he gives preference to one set of ideas over another,
and departs from the sceptical character.
Pages:
87
88
89
90
91
92
93
94
95
96
97
98
99
100
101
102
103
104
105
106
107
108
109
110
111