rror
corrected, without the possibility of a relapse into folly, or vice, or
of being again enslaved by any passion, or afflicted by any calamity.
With Socrates and the Cynics, Zeno represented virtue as the only true
wisdom; but being disposed to extend the pursuits of his wise man into
the regions of speculation and science, he gave, after his usual manner,
a new signification to an old term, and comprehended the exercise of the
understanding in the search of truth, as well as the government of
the appetites and passions, under the general term, virtue. The great
importance of the united exercise of the intellectual and active
powers of the mind, are thus beautifully asserted by the philosophical
emperor:--"Let every one endeavor so to think and act, that his
contemplative and active faculties may at the same time be going on
towards perfection. His clear conceptions, and certain knowledge, will
then produce within him an entire confidence in himself, unperceived
perhaps by others, though not affectedly concealed, which will give a
simplicity and dignity to his character; for he will at all times be
able to judge, concerning the several objects which come before him,
what is their real nature, what place they hold in the universe, how
long they are by nature fitted to last, of what materials they are
composed, by whom they may be possessed, and who is able to bestow them,
or take them away." The sum of the definitions and rules given by
the Stoics concerning logic is this:--Logic is either rhetorical or
dialectic. Rhetorical logic is the art of reasoning and discoursing on
those subjects which require a diffuse kind of declamation. Dialectic is
the art of close argumentation in the form of disputation or dialogue.
The former resembles an open, the latter, a closed hand.--Rhetoric is
of three kinds, deliberative, judicial, and demonstrative. The dialectic
art is the instrument of knowledge, as it enables a man to distinguish
truth from error, and certainty from bare probability. This art
considers things as expressed by words, and words themselves. External
things are perceived by a certain impression, made either upon some
parts of the brain, or upon the percipient faculty, which may be called
an image, since it is impressed upon the mind, like the image of a seal
upon wax.

This image is commonly accompanied with a belief of the reality of the
thing perceived; but not necessarily, since it does not accompany
every i