By Professor of Ancient Philosophy Jonathan Barnes
The most argument of this booklet, opposed to a winning orthodoxy, is that the examine of good judgment used to be a necessary - and a well-liked - a part of stoic philosophy within the early imperial interval. The argument is based totally on targeted analyses of definite texts within the Discourses of Epictetus. It contains a few account of logical 'analysis', of 'hypothetical' reasoning, and of 'changing' arguments.
Written either for historians and for philosophers, and presupposing no logical services, this can be a tremendous contribution to the historical past of philosophy within the early imperial interval.
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Additional info for Logic and the Imperial Stoa
38-39): it is plain that this is a different triad; plain too that it does not correspond to the three parts of philosophy. g. I xxviii 29; IIi 3; xix 6; xxiii 31; IV ii I; iv 13. 51 See II xviii 3, 34; xxi 17; III xxvi 13. g. Plutarch, prof virt 78EF, who aptly cites Plato, Rep 5398, on the dangers of allowing young men to sharpen their claws on logic. 44-45. profvirt 80A; Lucian, Gallus I [718-719]. 36 CHAPTER THREE would not have pleased the Old Stoics, if Persaeus is to be trusted: according to him, 'if logicians gathered for a drink and then discussed syllogisms, you would judge that they were acting inappropriately to the occasion' (Athenaeus, 607B).
Idiot-not even that. For what is that but 'If something is universal it is false'? (II xx 2-3) Epictetus here tacitly presupposes the standard Stoic way of formulating universal propositions. 33 'All As are B' is remodelled as 'If something is A, it is B'; 'No A is B' is remodelled as 'If something is A, it is not B'. And he argues as follows: if you oppose the claim that some universal proposition is true, you thereby affirm that no universal proposition is true. That is to say, you affirm that: If something is a universal proposition, it is not true.
5 But the Encheiridion is a sort of chrestomathy put together from the Discourses, and nothing in it suggests that in their general character the lost books were any different from those which have survived. 34-35. 2 The English 'Discourses' is not altogether appropriate; but it is traditional, and innocuous. a'ta' (Marcus; cf Arrian, ad Ge/l = Epictetus, diss praef 2). 25-27); frag VIII = Stobaeus, eel IV xliv 60. 4 All general works on Epictetus say something about his attitude to logic. J22-127.