[173] Diog. Laërt. IV. 62, 65; Tennemann, Vol. IV. pp. 334, 443, 444; Cicer. Acad. Quæst. II. 6; Valer. Maxim. VIII. 7, ext. 5.
[174] Plutarch. Cato major, c. 22; Gell. Noct. Attic. VII. 14; Cic. De orat. II. 37, 38; Aelian. Var. hist. III. 17; Bruck. Hist. crit. phil. T. I. p. 763.
[175] Sext. Empir. adv. Math. VII. 159, 160.
[176] Sext. Empir. adv. Math. VII. 160, 161.
[177] Sext. Empir. adv. Math. VII. 161-164, 402.
[178] Sext. Empir. adv. Math. VII. 165.
[179] Sext. Empir. adv. Math. VII. 166-169.
[181] Sext. Empir. adv. Math. VII. 173-175.
[184] Sext. Empir. adv. Math. VII. 181-184.
[185] As it is used here and shortly afterwards, “positive philosophy” has quite an opposite meaning from what we have just seen it to bear in two previous passages (p. 329), because speculation certainly stands in opposition to dogmatism; and at the same time we must in Hegel distinguish altogether this expression in its double significance from the positivism so prevalent in modern times, which, merely escaping from the necessity for thinking knowledge, finally throws itself into the arms of revelation and simple faith, whether it tries to call itself free thought or not.—[Editor’s note.]
[186] Lectures of 1825-1826.
[187] Diog. Laërt. IX. 71-73; cf. Vol. I. pp. 161, 246, 284.
[188] Diog. Laërt. IX. 61-65, 69, 70; Bruck. Hist. crit. phil. T. I. pp. 1320-1323.
[189] Diog. Laërt. IX. 109.
[190] Diog. Laërt. IX. 116; Bruck. Hist. crit. phil. T. I. p. 1328.
[191] Bruck. Hist. crit. phil. T. II. pp. 631-636.
[195] Diog. Laërt. IX. 68.
[207] Bruck. Hist. crit. philos. T. II. pp. 797, 799, et notæ; Phil. De legatione ad Cajum, p. 992 (ed. Francf. 1691): Joseph. Antiq. Jud. XVIII. c. 10, p. 649; Euseb. Hist, eccles. II. c. 18; _cf._ Fabric Biblioth. Gr. Vol. III. p. 115 (Hamburg, 1708).
[208] Phil. De confusione linguarum, p. 358; De special. legib. II. pp. 806, 807; De mundi opificio, p. 15; De migratione Abrahami, pp. 393, 417, 418; Quis. rer. divin. hæres. p. 518; Quod Deus sit immutabilis, pp. 301, 302; De monarchia, I. p. 816; De nominum mutatione, p. 1045; De Cherub. p. 124; De somniis, p. 576.
[209] Phil. De somniis, pp. 574, 575; Liber legis allegoriarum, I. p. 48; Quod Deus sit immut. p. 298.
[210] Phil. De mundi opificio, pp. 4-6; De agricultura, p. 195; De somniis, pp. 597, 599.
[211] Phil. Leg. allegor. I. p. 46, et II. p. 93; Quod deterius potiori insidiari soleat, p. 165; De temulentia, p. 244; De somniis, pp. 578, 586, 588; De confus. ling. pp. 341, 345; Euseb. Præp. ev. VII. c. 13; Phil. De vita Mosis, III. p. 672; De sacrif. Abel., p. 140.
[212] Buhle: Lehrbuch d. Gesch. d. Phil. Pt. IV. p. 124; Phil. De mundi opificio, p. 5.
[213] Phil. De mund. opific. p. 4; De victimas offerentibus, p. 857 (Buhle, ibid. p. 125).
[214] De mundi opificio, pp. 5, 6 (Brucker Hist. crit. phil. Tom. II. pp. 802, 803).
[215] Brucker Hist. crit. phil. T. II. pp. 834-840, 924-927.
[217] Neander: Genetische Entwickelung der vornehmsten gnostischen Systeme, pp. 10, 33, 34; Philo De nominum mutat. p. 1046.
[219] Neander: Genet. Entwickelung, &c., pp. 94-97.
[220] Ibid. pp. 160, 10-13; Phil. Quod Deus sit immut. p. 304.
[221] Cf. Buhle, Lehrb. d. Gesch. d. Phil. Pt. IV. pp. 195-200.
[222] Brucker, Hist. crit. phil. T. II. pp. 205, 213, 214.
[223] Porphyrius, Vita Plotini (præmissa Ennead. Plot. Basil. 1580), pp. 2, 3, 5-8; Brucker, Hist. crit. phil. T. II. pp. 218-221; Tiedemann, Geist d. spec. Phil. Vol. III. p. 272; Buhle, Lehrb. d. Gesch. d. Phil. Pt. IV. p. 306.
[227] This Aristotelian word, and also ἐξέρτηται (Procl. Theol. Plat. III. p. 133), often occur in the Neo-Platonists.
[230] Steinhart: Quæstiones de dialectica Plotini ratione, p. 21; Plotini Ennead. VI. l. 9, c. 1-9, _passim_.
[238] Plot. Ennead. V. l. 3, c. 5; ἕν ἅμα πάντα ἔσται, νοῦς, νόησις, τὸ νοητόν.
[240] If we were to translate this by “in the intelligible world,” the expression would be misleading; for “the world” is nowhere. Neither may we say, “intelligible things,” as if there were things of some other kind; such distinctions and definitions are nowhere found.
[243] Instead of δεῖ in the sentence οὐ γὰρ δεῖ τὸ εἰπεῖν we should certainly read δή, or something of the kind.
[244] Buhle, Lehrb. d. Gesch. d. Phil. Part IV. pp. 418, 419; Tiedemann, Geist. d. spec. Phil. Vol. III. pp. 421-423; cf. Plotini Ennead. IV. l. 3 et 8 passim.
[245] Buhle, Lehrb. d. Gesch. d. Phil. Part IV. pp. 419, 420.
[246] Brucker: Hist. crit. phil. T. II. pp. 248, 268.
[247] Cf. Procli. Theol. Plat. III. p. 140.
[248] Brucker: Hist. cr. phil. T. II. p. 320; Tennemann, Vol. VI. pp. 284-289; Marinus: Vita Procli, passim (præm. Theol. Plat.).
[249] Procli Institutionis theologicæ, c. 26.
[250] Procli Institut. theol. c. 27; Theol. Plat. III. p. 119; II. pp. 101, 102; III. p. 121; Institut. theol. c. 5.
[251] Procli Institut. theol. c. 1-2; c. 28; Theol. Plat. III. pp. 118, 122-125; II. pp. 108, 109.
[252] Procli Theol. Plat. III. pp. 123-124.
[253] Procli Theol. Plat. III. pp. 141, 127; Instit. theol. c. 192.
[254] It is doubtful whether the καὶ should not be omitted, so that ἡ ἁκρότης τῶν ὄντων would stand in apposition to νοῦς.
[256] Procli Theol. Plat. I. pp. 69, 70.
[257] Brucker: Hist. cr. phil. T. II. pp. 350, 347; Joan. Malala: Hist. chron. P. II. p. 187; Nic. Alemannus ad Procopii anecdot. c. 26. p. 377.