120, _N.D._ I. 23, II. 160
(where there is a quaint jest on the subject), Zeller 167 sq.
_Necessitatem_: [Greek: ananken], which is [Greek: eirmos aition],
_causarum series sempiterna_ (_De Fato_ 20, cf. _N.D._ I. 55, _De Div._ I.
125, 127, Diog. VII. 149, and Zeller as before). This is merely the World
God apprehended as regulating the orderly sequence of cause upon cause.
When the World God is called Fortune, all that is expressed is human
inability to see this orderly sequence. [Greek: Tuche] therefore is defined
as [Greek: aitia adelos anthropinoi logismoi] (Stob. I. 7, 9, where the
same definition is ascribed to Anaxagoras--see also _Topica_, 58--66). This
identification of Fate with Fortune (which sadly puzzles Faber and excites
his wrath) seems to have first been brought prominently forward by
Heraclitus, if we may trust Stob. I. 5, 15. _Nihil aliter possit_: on
_posse_ for _posse fieri_ see _M.D.F._ IV. 48, also _Ac._ II. 121. For the
sense of Cleanthes' hymn to Zeus (i.e. the Stoic World-God), [Greek: oude
ti gignetai ergon epi chthoni sou dicha daimon]. _Inter quasi fatalem_: a
trans. of the Gk. [Greek: katenankasmenon]. I see no reason for suspecting
_inter_, as Halm does. _Ignorationemque causarum_: the same words in _De
Div._ II. 49; cf. also August. _Contra Academicos_ I. 1. In addition to
studying the reff. given above, the student might with advantage read
Aristotle's _Physica_ II. ch. 4--6, with M. Saint Hilaire's explanation,
for the views of Aristotle about [Greek: tyche] and [Greek: to automaton],
also ch. 8--9 for [Greek: ananke]. Plato's doctrine of [Greek: ananke],
which is diametrically opposed to that of the Stoics, is to be found in
_Timaeus_ p. 47, 48, Grote's _Plato_, III. 249--59.

Sec.Sec.30--32. Part iv. of Varro's Exposition: Antiochus' _Ethics_. Summary.
Although the old Academics and Peripatetics based knowledge on the
senses, they did not make the senses the criterion of truth, but the
mind, because it alone saw the permanently real and true (30). The
senses they thought heavy and clogged and unable to gain knowledge of
such things as were either too small to come into the domain of sense,
or so changing and fleeting that no part of their being remained
constant or even the same, seeing that all parts were in a continuous
flux. Knowledge based _only_ on sense was therefore mere opinion (31).
Real knowledge only came through the reasonings of the mi