for some [among the Gentiles[1] understood] the passions, but others the satisfaction resulting from virtue. And he concluded that the souls of men are dissolved along with their bodies, just as also they were produced along with them, for that they are blood, and that when this has gone forth or been altered, the entire man perishes; and in keeping with this tenet, [Epicurus maintained] that there are neither trials in Hades, nor tribunals of justice; so that whatsoever any one may commit in this life, that, provided he may escape detection, he is altogether beyond any liability of trial [for it in a future state]. In this way, then, Epicurus also formed his opinions.
Chapter xx.
The Academics—Difference of Opinion among them.
And another opinion of the philosophers was called that of the Academics,[2] on account of those holding their discussions in the Academy, of whom the founder Pyrrho, from whom they were called Pyrrhonean philosophers, first introduced the notion of the incomprehensibility of all things, so as to [be ready to] attempt an argument on either side of a question, but not to assert anything for certain; for that there is nothing of things intelligible or sensible true, but that they appear to men to be so; and that all substance is in a state of flux and change, and never continues in the same [condition]. Some followers, then, of the Academics say that one ought not to declare an opinion on the principle of anything, but simply making the attempt to give it up; whereas others subjoined the formulary "not rather"[3] [this than
- ↑ "Among the Gentiles" seems a mistake. One reading proposed is, "some [intended] our sensuous passions;" or, "some understood the passions." The words "among the Gentiles," the French commentator, the Abbe Cruice, is of opinion, were added by Christian hands, in order to draw a contrast between the virtuous Christian and the vicious pagan.
- ↑ See Diogenes Laertius' Lives, x. 63 (Bohn's Library); Plutarch, De Placitis Philosophorum, iv. 3.
- ↑ Diogenes Laertius, Lives, ix. 75; Sextus Empiricus, Hypotyp. i. 188–192.
