Note 41 — Chapter XIV · THE LATER AGE OF THE GREEK WORLD PART I PHILOSOPHY

ἀκολούθως τῇ φύσει ζῆν (but our φύσεις are μέρη τῆς τοῦ ὅλου), i.e. in harmony with the κοίνος νόμος ὅσπερ ἐστὶν ὁ ὀρθὸς λόγος ὁ διὰ πάντων ἐρχόμενος, ὁ αὐτὸς ὢν τῷ Διί, καθηγεμόνι τούτῳ τῆς τῶν ὅλων διοικήσεως ὄντι, Chrysipp. ap. D.L. vii, 87–8 [iii, 3 Arn.]. This obedience to the rational order and governance of the world—the deum sequere, Sen., VB. 15, 5; Ep. 16, 5; ἕπεσθαι θεοῖς, Epict. i, 12, 5, etc.—is more often regarded as a passive attitude of self-abandonment adopted consciously and with συγκατάθεσις: χρῶ μοι λοιπὸν εἰς ὃ ἂν θέλῃς. ὁμογνωμονῶ σοι, σός εἰμι κτλ., Epict. ii, 16, 42. θέλε γίνεσθαι τὰ γινόμενα ὡς γίνεται, καὶ εὐροήσεις (this sounds very like “make God’s will your own will”), Ench. 8. Much the same idea occurs already in the lines of Kleanthes ἄγου δέ μ’ ὧ Ζεῦ καὶ σύ γ’ ἡ Πεπρωμένη κτλ. [i, 118 Arn.]. But such “affirmation of the universe”, understood in the full pantheistic sense (cf. Kleanthes τὴν κοινὴν μόνην ἐκδέχεται φύσιν ᾗ δεῖ ἀκολουθεῖν, οὐκέτι δὲ καὶ τὴν ἐπὶ μέρους, D.L. vii, 89 [i, 126 Arn.]), could not lead to an ethical teaching of active character and concrete substance.