Note 21 — Chapter V · LOGIC OF THE STOICS.

Sext. vii. 229, continues: Χρύσιππος δὲ ἄτοπον ἡγεῖτο τὸ τοιοῦτον·—according to this view, it would be necessary for the soul to receive at once many different forms, if it had to retain different notions at the same time—αὐτὸς οὖν τὴν τύπωσιν εἰρῆσθαι ὑπὸ τοῦ Ζήνωνος ὑπενόει ἀντὶ τῆς ἑτεροιώσεως, ὥστε εἶναι τοιοῦτον τὸν λόγον· φαντασία ἐστὶν ἑτεροίωσις ψυχῆς. Objection had, however, been raised to this definition, on the ground that not every change of the soul gives rise to a perception, and therefore the Stoics had defined a perception more accurately: φαντασία ἐστὶ τύπωσις ἐν ψυχῇ ὡς ἂν ἐν ψυχῇ, which was equivalent to saying φαντασία ἐστὶν ἑτεροίωσις ἐν ἡγεμονικῷ· or else in Zeno’s definition of φαντασία as τύπωσις ἐν ψυχῇ they had taken ψυχὴ in a restricted sense for τὸ ἡγεμονικὸν, which really comes to the same thing. Even this definition had, however, been found too wide, and hence ἑτεροίωσις was limited to change in feeling (ἑτεροίωσις κατὰ πεῖσιν). But the definition is still too wide, as Sextus already remarked; for a perception is not the only feeling of change in the soul. A more accurate definition has already been quoted, 77, 1. The statements in Sext. Math. vii. 372; viii. 400; Diog. vii. 45 and 50; Alex. Aphro. De Anim. 135, b; Boëth. De Interpret, ii. 292 (Schol. in Arist. 100), are in agreement with the above remarks. ↑