In Stob. II. 6, 8, the [Greek: telos] of the Peripatetics is
stated to be [Greek: to kat' areten zen en tois peri soma kai tois exothen
agathois], here _quibusdam quae_ etc., denote the [Greek: exothen] or
[Greek: ektos agatha], the third class in 19. _Hominem ... societate_: all
this is strongly Stoic, though also attributed to the Peripatetics by Stob.
II. 6, 7 ([Greek: koine philanthropia]), etc., doubtless the
humanitarianism of the Stoics readily united with the [Greek: physei
anthropos politikon zoon] theory of Aristotle. For Cic. cf. _D.F._ III. 66,
_De Leg._ I. 23, for the Stoics, Zeller 293--296. The repetitions
_hominem_, _humani_, _hominibus_, _humana_ are striking. For the last,
Bentley (i.e. Davies' anonymous friend) proposed _mundana_ from _T.D._ V.
108, Varro, however, has _humana societas_ in Aug. XIX. 3. _Cetera autem_:
what are these _cetera?_ They form portion of the [Greek: ektos agatha],
and although not strictly contained within the _summum bonum_ are necessary
to enrich it and preserve it. Of the things enumerated in Stob. II. 6, 8,
13, [Greek: philia, philoi] would belong to the _quaedam_ of Cicero, while
[Greek: ploutos arche eutychia eugeneia dynasteia] would be included in
_cetera_. The same distinction is drawn in Aug. VIII. 8. _Tuendum_: most
MSS. _tenendum_, but _tuendum_ corresponds best with the division of
[Greek: agatha] into [Greek: poietika] and [Greek: phylaktika], Stob. II.
6, 13. For the word _pertinere_ see _M.D.F._ III. 54.

Sec.22. _Plerique_: Antiochus believes it also Academic. _Qui tum
appellarentur_: MSS. _dum_, the subj. is strange, and was felt to be so by
the writer of Halm's G, which has _appellantur_. _Videbatur_: Goer. and
Orelli stumble over this, not perceiving that it has the strong meaning of
the Gr. [Greek: edokei], "it was their dogma," so often. _Adipisci_: cf.
_adeptum esse_, 19. _Quae essent prima natura_: MSS. have _in natura_. For
the various modes of denoting the [Greek: prota kata physin] in Latin see
Madvig's _Fourth Excursus to the D.F._, which the student of Cic.'s
philosophy ought to know by heart. The phrase _prima natura_ (abl.) could
not stand alone, for [Greek: ta prota te physei] is one of Goerenz's
numerous forgeries. The ablative is always conditioned by some verb, see
Madv. A comparison of this statement of the ethical _finis_ with that in 19
and the passages quoted in my note there, will show that Cic. drew little
distinction between the Stoic