ution. If incorporeal, he can neither act nor feel. In fact,
nothing whatever can be asserted with certainty in regard to God. The
general line of argument followed by Carneades anticipates much in
modern thought.

The positive side of his teaching resembles in all essentials that of
Arcesilaus (q.v.). Knowledge being impossible, a wise man should
practise [Greek: epochae] (suspension of judgment). He will not even be
sure that he can be sure of nothing. Ideas or notions are never true,
but only probable; nevertheless, there are degrees of probability, and
hence degrees of belief, leading to action. According to Carneades, an
impression may be probable in itself; probable and uncontradicted
([Greek: aperispastos], lit. "not pulled aside," not distracted by
synchronous sensations, but shown to be in harmony with them) when
compared with others; probable, uncontradicted, and thoroughly
investigated and confirmed. In the first degree there is a strong
persuasion of the propriety of the impression made; the second and third
degrees are produced by comparisons of the impression with others
associated with it, and an analysis of itself. His views on the _summum
bonum_ are not clearly known even to his disciple and successor
Clitomachus. He seems to have held that virtue consisted in the
direction of activity towards the satisfaction of the natural impulses.
Carneades left no written works; his opinions seem to have been
systematized by Clitomachus.

See A. Geffers, _De Arcesilae Successoribus_ (1845); C. Gouraud, _De
Carneadis Vita et Placitis_ (1848); V. Brochard, _Les Sceptiques
grecs_ (1887); C. Martha, "Le Philosophe Carneade a Rome," in _Revue
des deux mondes_, xxix. (1878), and the histories of philosophy; also
ACADEMY, GREEK.

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