The Lives and Opinions of Eminent Philosophers, Diogenes Laërtius [the gingerbread man read aloud TXT] 📗

when they are such, that he cannot possess them himself or share them with others, and yet they ought to exist; as for instance, it is good to be virtuous and just, but yet a man does not possess the being virtuous or participate in it, but the being virtuous and just ought to exist in him. Of good things, therefore, there are those which are possessed, those which are shared, and those which ought to exist in a man.

In the same manner, good counsel is divisible into three kinds: For there is one kind which is derived from past time, another from the future, another from the present. That which is derived from past time is made up of instances, as for instance what the Lacedaemonians suffered by trusting to such and such people. That which relates to the present is when what is wanted is to show that the fortifications are weak, the men cowardly, or the provisions scanty. That which concerns the future, is when the speaker urges that no injury ought to be offered to ambassadors, in order that Greece may not get an evil reputation; and supports his argument by instances. So that good counsel has reference, firstly to what is past, secondly to what is present, and thirdly to the future.

Voice is divided into two parts: one of which is animated, and the other inanimate. That is animated which proceeds from living animals, while sounds and echoes are inanimate. Again, animated voice may be divided into that which can be indicated by letters, and that which cannot; that which can be so indicated being the voice of men, and that which cannot being the voice of animals; so that one kind of voice is animated, the other inanimate.

Of existing things, some are divisible and some indivisible. Again, those which are divisible consist either of similar or of dissimilar parts. Those which are indivisible are such as have no separate parts and are not formed by any combination, such as unity, a point, or a sound. But those are divisible which are formed by some combination; as, for instance, syllables, and symphonies, and animals, and water, and gold. These too consist of similar parts, which are made up of particles resembling one another, and of which the whole does not differ from any part, except in number. As for instance, water and gold, and everything which is fusible, and so on. And these consist of dissimilar parts, which are made up of various things not resembling one another; as for instance, a house, and things of that sort; so that of existing things, some are divisible and others indivisible. And of those which are divisible, some consist of similar and others of dissimilar parts.

Again, of existing things, some are spoken of as having an independent, and some only a relative existence. Those which are spoken of as having an independent existence are those which require nothing else to be added to them when we are explaining their nature; as man, a horse, and the other animals; for these have no need of any additional explanation. But those things are said to have a relative existence which do require some additional explanation. As for instance, that which is greater than something else, or less, or swifter, or more beautiful, and so on. For that which is greater, is greater than something which is less; and that which is swifter, is swifter than something else. So that, of existing things, some are spoken of as independently, and other relatively. And thus he divided them at first, according to Aristotle.

There was also another man of the name of Plato, a philosopher of Rhodes, a disciple of Panaetius, as Seleucus, the grammarian says in the first book of his treatise on Philosophy; and another was a Peripatetic, a pupil of Aristotle; and there was a third, a pupil of Praxiphanes; and there was besides all these, the poet of the Old Comedy.

Book IV Speusippus

The long account which I have given of Plato was compiled to the best of my power, and in it I collected with great zeal and industry all that was reported of the man.

And he was succeeded by Speusippus, the son of Eurymedon, and a citizen of Athens, of the Myrrhinusian burgh, and he was the son of Plato’s sister Potone.

He presided over his school for eight years, beginning to do so in the hundred and eighth olympiad. And he set up images of the Graces in the temple of the Muses, which had been built in the Academy by Plato.

And he always adhered to the doctrines which had been adopted by Plato, though he was not of the same disposition as he. For he was a passionate man, and a slave to pleasure. Accordingly, they say that he once in a rage threw a puppy into a well; and that for the sake of amusement, he went all the way to Macedonia to the marriage of Cassander.

The female pupils of Plato, Lasthenea of Mantinea and Axiothea of Phlius, are said to have become disciples of Speusippus also. And Dionysius, writing to him in a petulant manner, says: “And one may learn philosophy too from your female disciple from Arcadia; moreover, Plato used to take his pupils without exacting any fee from them, but you collect tribute from yours, whether willing or unwilling.”

He was the first man, as Diodorus relates in the first book of his Commentaries, who investigated in his school what was common to the several sciences, and who endeavored, as far as possible, to maintain their connection with each other. He was also the first who published those things which Isocrates called secrets, as Caeneus tells us. And the first too who found out how to make light baskets of bundles of twigs.

But he became afflicted with paralysis, and sent to Xenocrates inviting him to come to him, and to become his successor