and with Theology, or the Nature of the Deity. He
advises us to examine well all the impressions on our minds
([Greek: phantasiai]) and to form a right judgment of them, to make just
conclusions, and to inquire into the meanings of words, and so far to
apply Dialectic; but he has no attempt at any exposition of Dialectic,
and his philosophy is in substance purely moral and practical. He says
(viii. 13), "Constantly and, if it be possible, on the occasion of every
impression on the soul,[A] apply to it the principles of Physic, of
Ethic, and of Dialectic:" which is only another way of telling us to
examine the impression in every possible way. In another passage (iii.
11) he says, "To the aids which have been mentioned, let this one still
be added: make for thyself a definition or description of the object
([Greek: to phantaston]) which is presented to thee, so as to see
distinctly what kind of a thing it is in its substance, in its nudity,
in its complete entirety, and tell thyself its proper name, and the
names of the things of which it has been compounded, and into which it
will be resolved." Such an examination implies a use of Dialectic, which
Antoninus accordingly employed as a means toward establishing his
Physical, Theological, and Ethical principles.

[A] The original is [Greek: epi pases phantasias]. We have no word
which expresses [Greek: phantasia], for it is not only the sensuous
appearance which comes from an external object, which object is
called [Greek: to phantaston], but it is also the thought or feeling
or opinion which is produced even when there is no
corresponding external object before us. Accordingly everything
which moves the soul is [Greek: phantaston], and produces a
[Greek: phantasia].

In this extract Antoninus says [Greek: physiologein, pathologein,
dialektikeuesthai]. I have translated [Greek: pathologein] by using
the word Moral (Ethic), and that is the meaning here.

There are several expositions of the Physical, Theological, and Ethical
principles, which are contained in the work of Antoninus; and more
expositions than I have read. Ritter (Geschichte der Philosophie, iv.
241), after explaining the doctrines of Epictetus, treats very briefly
and insufficiently those of Antoninus. But he refers to a short essay,
in which the work is done better.[A] There is also an essay on the
Philosophical Principles of M. Aurelius Antoninus by J.M. Schultz