(105). You asked how memory was
possible on my principles. Why, did not Siron remember the dogmas of
Epicurus? If nothing can be remembered which is not absolutely true,
then these will be true (106). Probability is quite sufficient basis
for the arts. One strong point of yours is that nature compels us to
_assent_. But Panaetius doubted even some of the Stoic dogmas, and you
yourself refuse assent to the _sorites_, why then should not the
Academic doubt about other things? (107) Your other strong point is
that without assent action is impossible (108). But surely many actions
of the dogmatist proceed upon mere probability. Nor do you gain by the
use of the hackneyed argument of Antiochus (109). Where probability is,
there the Academic has all the knowledge he wants (110). The argument
of Antiochus that the Academics first admit that there are true and
false _visa_ and then contradict themselves by denying that there is
any difference between true and false, is absurd. We do not deny that
the difference _exists_; we do deny that human faculties are capable of
perceiving the difference (111).

Sec.105. _Inducto ... prob._: so Aug. _Cont Ac._ II. 12 _Soluto, libero_: cf.
n. on 8. _Implicato_: = _impedito_ cf. 101. _Iacere_: cf. 79. _Isdem
oculis_: an answer to the question _nihil cernis?_ in 102. _Purpureum_: cf.
fragm. 7 of the _Acad. Post_. _Modo caeruleum ... sole_: Nonius (cf. fragm.
23) quotes _tum caeruleum tum lavum_ (the MSS. in our passage have
_flavum_) _videtur, quodque nunc a sole_. C.F. Hermann would place _mane
ravum_ after _quodque_ and take _quod_ as a proper relative pronoun, not as
= "because." This transposition certainly gives increased clearness.
Hermann further wishes to remove _a_, quoting exx. of _collucere_ without
the prep., which are not at all parallel, i.e. _Verr._ I. 58, IV. 71.
_Vibrat_: with the [Greek: anerithmon gelasma] of Aeschylus.
_Dissimileque_: Halm, followed by Bait., om. _que_. _Proximo et_: MSS. have
_ei_, rightly altered by Lamb., cf. e.g. _De Fato_ 44. _Non possis ...
defendere_: a similar line is taken in 81.

Sec.106. _Memoria_: cf. 22. _Polyaenus_: named _D.F._ I. 20, Diog. X. 18, as
one of the chief friends of Epicurus. _Falsum quod est_: Greek and Latin do
not distinguish accurately between the _true_ and the _existent_, the
_false_ and the _non existent_, hence the present difficulty; in Plato the
confusion i