perceiving mind and the things
perceived followed from old physical principles such as that of Democritus
([Greek: ou gar enchorein ta hetera kai diapheronta paschein hyp' allelon],
qu. from Arist. _De Gen. et Corr._ I. 7, by R. and P. 43), the same is
affirmed loosely of all the old [Greek: physikoi], (Sextus _Adv. Math._
VII. 116), and by Empedocles in his lines [Greek: gaiai men gaian
opopamen], etc. Plato in the _Timaeus_ fosters the same notion, though in a
different way. The Stoics simply followed out boldly that line of thought.
_Xenocrates_: see II. 124, n. _Superiores_: merely the supposed old
Academico-Peripatetic school. _Posse esse non corpus_: there is no ultimate
difference between Force and Matter in the Stoic scheme, see Zeller, pp.
134, 135.

Sec.40. _Iunctos_: how can anything be a _compound_ of one thing? The notion
that _iunctos_ could mean _aptos_ (R. and P. 366) is untenable. I entirely
agree with Madv. (first Excursus to his _D.F._) that we have here an
anacoluthon. Cic. meant to say _iunctos e quadam impulsione et ex assensu
animorum_, but having to explain [Greek: phantasia] was obliged to break
off and resume at _sed ad haec_. The explanation of a Greek term causes a
very similar anacoluthon in _De Off._ I. 153. Schuppe, _De Anacoluthis
Ciceronianis_ p. 9, agrees with Madv. For the expression cf. _D.F._ II. 44
_e duplici genere voluptatis coniunctus_ Ernesti em. _cunctos_, Dav.
_punctos_, _ingeniose ille quidem_ says Halm, _pessime_ I should say.
[Greek: Phantasian]: a full and clear account of Stoic theories of
sensation is given by Zeller, ch. V., R. and P. 365 sq. _Nos appellemus
licet_: the same turn of expression occurs _D.F._ III. 21, IV. 74. _Hoc
verbum quidem hoc quidem_ probably ought to be read, see 18. _Adsensionem_
= [Greek: synkatathesin]. _In nobis positam_: the usual expression for
freedom of the will, cf. II. 37, _De Fato_, 42, 43 (a very important
passage). The actual sensation is involuntary ([Greek: akousion] Sext. Emp.
_Adv. Math._ VIII. 397). _Tironum causa_ I note that the Stoics sometimes
speak of the assent of the mind as _involuntary,_ while the [Greek:
kataleptike phantasia] _compels_ assent (see II. 38). This is, however,
only true of the healthy reason, the unhealthy may refuse assent.

Sec.41. _Visis non omnibus_: while Epicurus defended the truth of all
sensations, Zeno abandoned the weak positions to the sceptic and retired to
the inner citadel of the [Greek: kata