Page:The academic questions, treatise de finibus, and Tusculan disputations.djvu/143

 too, is inconsistent with the principles of natural philosophy, to believe that there is such a thing as a minimum; a thing which he indeed never would have fancied, if he had been willing to learn geometry from his friend Polyænus, instead of seeking to persuade him to give it up himself.

The sun appears to Democritus to be of vast size, as he is a man of learning and of a profound knowledge of geometry. Epicurus perhaps thinks that it is two feet across, for he thinks it of just that size which it appears to be, or perhaps a little larger or smaller. So what he changes he spoils; what he accepts comes entirely from Democritus,—the atoms, the vacuum, the appearances, which they call εἴδωλα, to the inroads of which it is owing not only that we see, but also that we think; and all that infiniteness, which they call ἀπειρία, is borrowed from Democritus; and also the innumerable worlds which are produced and perish every day. And although I cannot possibly agree myself with all those fancies, still I should not like to see Democritus, who is praised by every one else, blamed by this man who has followed him alone.

VII. And as for the second part of philosophy, which belongs to investigating and discussing, and which is called λογικὴ, there your master as it seems to me is wholly unarmed and defenceless. He abolishes definitions; he lays down no rules for division and partition; he gives no method for drawing conclusions or establishing principles; he does not point out how captious objections may be refuted, or ambiguous terms explained. He places all our judgments of things in our senses; and if they are once led to approve of anything false as if it were true, then he thinks that there is an end to all our power of distinguishing between truth and falsehood.

But in the third part, which relates to life and manners, with respect to establishing the end of our actions, he utters not one single generous or noble sentiment. He lays down above all others the principle, that nature has but two things as objects of adoption and aversion, namely, pleasure and pain: