[81] Diog. vii. 162: μάλιστα δὲ προσεῖχε Στωϊκῷ δόγματι τῷ τὸν σόφον ἀδόξαστον εἶναι. [82] See Diog. vii. 163. [83] Aristo (in the Ὁμοιώματα) in Stob. Floril. 82, 16: ὁ ἐλλέβορος ὁλοσχερέστερος μὲν ληφθεὶς καθαίρει, εἰς δὲ πάνυ σμικρὰ τριφθεὶς πνίγει· οὕτω καὶ ἡ κατὰ φιλοσοφίαν λεπτολογία. [84] Stob. l.c. 4, 110. [85] See following note and Cic. Acad. ii. 39, 123: Aristo Chius, qui nihil istorum (sc. physicorum) sciri putat posse. [86] Diog. vii. 160: τόν σε φυσικὸν τόπον καὶ τὸν λογικὸν ἀνῄρει, λέγων τὸν μὲν εἶναι ὑπὲρ ἡμᾶς, τὸν δ’ οὐδὲν πρὸς ἡμᾶς, μόνον δὲ τὸν ἠθικὸν εἶναι πρὸς ἡμᾶς. Stob. Floril. 80, 7: Ἀρίστων ἔφη τῶν ζητουμένων παρὰ τοῖς φιλοσόφοις τὰ μὲν εἶναι πρὸς ἡμᾶς, τὰ δὲ μηδὲν πρὸς ἡμᾶς, τὰ δ’ ὑπὲρ ἡμᾶς. πρὸς ἡμᾶς μὲν τὰ ἠθικὰ, μὴ πρὸς ἡμᾶς δὲ τὰ διαλεκτικά· μὴ γὰρ συμβάλλεσθαι πρὸς ἐπανόρθωσιν βίου· ὑπὲρ ἡμᾶς δὲ τὰ φυσικά· ἀδύνατα γὰρ ἐγνῶσθαι καὶ οὐδὲ παρέχειν χρείαν. Minuc. Fel. Octav. 13, and Lactant. Ins. iii. 20, attribute this utterance to Socrates. According to Cic. De Nat. De. I. 14, 37, Aristo expressed doubts about the existence of a God. [87] Sext. Math. vii. 13: καὶ Ἀρίστων δὲ ὁ Χῖος οὐ μόνον, ὥς φασι, παρῃτεῖτο τήν τε φυσικὴν καὶ λογικὴν θεωρίαν διὰ τὸ ἀνωφελὲς καὶ πρὸς κακοῦ τοῖς φιλοσοφοῦσιν ὑπάρχειν, ἀλλὰ καὶ τοῦ ἠθικοῦ τόπου τινὰς συμπεριέγραψε καθάπερ τόν τε παραινετικὸν καὶ τὸν ὑποθετικὸν τόπον· τούτους γὰρ εἰς τίτθας ἂν καὶ παιδαγωγοὺς πίπτειν·—(almost a literal translation is given of these words by Seneca, Ep. 89, 13)—ἀρκεῖσθαι δὲ πρὸς τὸ μακαρίως βιῶναι τὸν οἰκειοῦντα μὲν πρὸς ἀρετὴν λόγον, ἀπαλλοτριοῦντα δὲ κακίας, κατατρέχοντα δὲ τῶν μεταξὺ τούτων, περὶ ἃ οἱ πολλοὶ πτοηθέντες κακοδαιμονοῦσιν. Seneca, Ep. 94, 1: Eam partem philosophiæ, quæ dat propria cuique personæ præcepta ... quidam solam receperunt ... sed Ariston Stoicus e contrario hanc partem levem existimat et quæ non descendat in pectus usque; at illam habentem præcepta [? ad vitam beatam] plurimum ait proficere ipsa decreta philosophiæ constitutionemque summi boni, quam qui bene intellexit ac didicit, quid in quaque re faciendum sit, sibi ipse præcepit. This is then further expanded following Aristo. [88] Seneca, § 12, asks for whom should such exhortations be necessary—for him who has right views of good and evil, or for him who has them not? Qui non habet, nihil a te adjuvabitur; aures ejus contraria monitionibus tuis fama possedit; qui habet exactum judicium de fugiendis petendisque, scit, quid sibi faciendum sit, etiam te tacente; tota ergo pars ista philosophiæ submoveri potest. In § 17, he continues: A madman must be cured, and not exhorted; nor is there any difference between general madness and the madness which is treated medically. [89] Diog. vii. 39. [90] Logical treatises, those περὶ λέξεων, λύσεις καὶ ἔλεγχοι, περὶ λόγου—and if there were a rhetoric (see p. 40, 3) the τέχνη—physical treatises, those περὶ ὅλου and περὶ οὐσίας. Diog. 4, 39.