| 3.50. quod si de artibus concedamus, virtutis tamen non sit eadem ratio, propterea quod haec plurimae commentationis commendationis (comend., cōmend.) ARNV et exercitationis indigeat, quod idem in artibus non sit, et quod virtus stabilitatem, firmitatem, constantiam totius vitae complectatur, nec haec eadem in artibus esse videamus. Deinceps explicatur differentia rerum, quam si non ullam non ullam AV, N 2 (ul ab alt. m. in ras. ), non nullam R non nulla B nonulla E esse diceremus, confunderetur omnis vita, ut ab Aristone, neque ullum sapientiae munus aut opus inveniretur, cum inter res eas, quae ad vitam degendam pertinerent, nihil omnino interesset, neque ullum dilectum adhiberi oporteret. itaque cum esset satis constitutum id solum esse bonum, quod esset esset om. A honestum, et id malum solum, quod turpe, tum inter illa, quae nihil valerent ad beate misereve vivendum, aliquid tamen, quod differret, esse voluerunt, ut essent eorum alia aestimabilia, alia contra, alia neutrum. alia neutrum RNV aliane verum A alia neutrumque BE 3.51. quae autem aestimanda essent, eorum in aliis satis esse causae, quam ob rem quibusdam anteponerentur, ut in valitudine, ut in integritate sensuum, ut in doloris vacuitate, ut gloriae, divitiarum, similium rerum, gloriae, divitiarum, similium rerum ' ipsius Ciceronis in scribendo lapsus' Mdv. similium rerum in usu O. Heinius in Fleckeis. Annal. Philol. XCIII, 1866, p. 246 alia alii AR autem non esse eius modi, itemque eorum, quae nulla aestimatione digna essent, partim satis habere causae, quam ob rem reicerentur, ut dolorem, morbum, sensuum amissionem, paupertatem, ignominiam, similia horum, partim non item. hinc est illud exortum, quod Zeno prohgme/non, contraque quod a)poprohgme/non nominavit, cum uteretur in lingua copiosa factis tamen nominibus ac novis, quod nobis in hac inopi lingua non conceditur; quamquam tu hanc copiosiorem etiam soles dicere. Sed non alienum est, quo facilius vis verbi intellegatur, rationem huius verbi verbi ( post huius) om. A faciendi Zenonis exponere. 3.52. Ut enim, inquit, nemo dicit in regia regem ipsum quasi productum esse ad dignitatem (id est enim id est enim Mdv. idem enim est ( in N enim ab alt. m. superscr. ; V om. enim) prohgme/non ), sed eos, qui in aliquo honore sunt, sunt R sint quorum ordo proxime accedit, ut secundus sit, ad regium principatum, sic in vita non ea, quae primo loco primo loco O. Heinius ibid. p. 245 pri- morie A p'mori e loco BE primove R primorie (o corr. in a) N primore V sunt, sed ea, quae ' In primorie latet primo ordine, quam vocem adscripsit qui haec ad antecedentia quorum ordo proxime accedit ut secundus sit accommodare studeret' H. A. Koch p. 37. Cf. etiam p. 110, 5 sq. secundum locum optinent, prohgme/na, id est producta, nominentur; quae vel ita appellemus—id erit verbum e verbo—vel promota et remota vel, ut dudum diximus, praeposita vel praecipua, et illa reiecta. re enim intellecta in verborum usu faciles esse debemus. 3.53. quoniam autem omne, quod est bonum, primum locum tenere dicimus, necesse est nec bonum esse nec malum hoc, quod praepositum praepositum edd. propositum vel praecipuum nominamus. idque ita definimus; quod sit indifferens cum aestimatione mediocri; quod enim illi a)dia/foron dicunt, id mihi ita occurrit, ut indifferens dicerem. neque enim illud fieri poterat ullo modo, ut nihil relinqueretur in mediis, quod aut secundum naturam esset aut contra, nec, cum id relinqueretur, nihil in his poni, quod satis satis om. A aestimabile esset, nec hoc posito non aliqua esse esse P. Man. esset praeposita. recte igitur haec facta distinctio est, atque etiam ab iis, quo facilius res perspici possit, hoc simile ponitur: | 3.50. But even if we allowed wealth to be essential to the arts, the same argument nevertheless could not be applied to virtue, because virtue (as Diogenes argues) requires a great amount of thought and practice, which is not the case to the same extent with the arts, and because virtue involves life-long steadfastness, strength and consistency, whereas these qualities are not equally manifested in the arts. "Next follows an exposition of the difference between things; for if we maintained that all things were absolutely indifferent, the whole of life would be thrown into confusion, as it is by Aristo, and no function or task could be found for wisdom, since there would be absolutely no distinction between the things that pertain to the conduct of life, and no choice need be exercised among them. Accordingly after conclusively proving that morality alone is good and baseness alone evil, the Stoics went on to affirm that among those things which were of no importance for happiness or misery, there was nevertheless an element of difference, making some of them of positive and others of negative value, and others neutral. 3.51. Again among things valuable â e.g. health, unimpaired senses, freedom from pain, fame, wealth and the like â they said that some afford us adequate grounds for preferring them to other things, while others are not of this nature; and similarly among those things which are of negative value some afford adequate grounds for our rejecting them, such as pain, disease, loss of the senses, poverty, disgrace, and the like; others not so. Hence arose the distinction, in Zeno's terminology, between proÄgmena and the opposite, apoproÄgmena â for Zeno using the copious Greek language still employed novel words coined for the occasion, a licence not allowed to us with the poor vocabulary of Latin; though you are fond of saying that Latin is actually more copious than Greek. However, to make it easier to understand the meaning of this term it will not be out of place to explain the method which Zeno pursued in coining it. 3.52. "In a royal court, Zeno remarks, no one speaks of the king himself as 'promoted' to honour (for that is the meaning of proÄgmenon), but the term is applied to those holding some office of state whose rank most nearly approaches, though it is second to, the royal preâeminence; similarly in the conduct of life the title proÄgmenon, that is, 'promoted,' is to be given not to those things which are in the first rank, but to those which hold the second place; for these we may use either the term suggested (for that will be a literal translation) or 'advanced' and 'degraded,' or the term we have been using all along, 'preferred' or 'superior,' and for the opposite 'rejected.' If the meaning is intelligible we need not be punctilious about the use of words. 3.53. But since we declare that everything that is good occupies the first rank, it follows that this which we entitle preferred or superior is neither good nor evil; and accordingly we define it as being indifferent but possessed of a moderate value â since it has occurred to me that I may use the word 'indifferent' to represent their term adiaphoron. For in fact, it was inevitable that the class of intermediate things should contain some things that were either in accordance with nature, or the reverse, and this being so, that this class should include some things which possessed moderate value, and, granting this, that some things of this class should be 'preferred.' |
