n our notions of
things, and in pleasure. But Plato considered that the whole judgment of
truth, and that truth itself, being abstracted from opinions and from the
senses, belonged to the province of thought and of the intellect. Does our
friend Antiochus approve of any of these principles? He does not even
approve of those who may be called his own ancestors in philosophy: for
where does he follow Xenocrates, who has written a great many books on the
method of speaking, which are highly esteemed?--or Aristotle himself, than
whom there is no more acute or elegant writer? He never goes one step
without Chrysippus.

XLVII. Do we then, who are called Academics, misuse the glory of this
name? or why are we to be compelled to follow those men who differ from
one another? In this very thing, which the dialecticians teach among the
elements of their art, how one ought to judge whether an argument be true
or false which is connected in this manner, "If it is day, it shines," how
great a contest there is;--Diodorus has one opinion, Philo another,
Chrysippus a third. Need I say more? In how many points does Chrysippus
himself differ from Cleanthes, his own teacher? Again, do not two of the
very princes of the dialecticians, Antipater and Archidemus, men most
devoted to hypothesis, disagree in numbers of things? Why then, Lucullus,
do you seek to bring me into odium, and drag me, as it were, before the
assembly? And why, as seditious tribunes often do, do you order all the
shops to be shut? For what is your object when you complain that all
trades are being suppressed by us, if it be not to excite the artisans?
But, if they all come together from all quarters, they will be easily
excited against you; for, first of all, I will cite all those unpopular
expressions of yours when you called all those, who will then be in the
assembly, exiles, and slaves, and madmen: and then I will come to those
arguments which touch not the multitude, but you yourselves who are here
present. For Zeno and Antiochus both deny that any of you know anything.
How so? you will say; for we allege, on the other hand, that even a man
without wisdom comprehends many things. But you affirm that no one except
a wise man knows one single thing. And Zeno professed to illustrate this
by a piece of action; for when he stretched out his fingers, and showed
the palm of his hand, "Perception," said he, "is a thing like this." Then,
when he had a little closed his finger