Note 92 — Chapter V · LOGIC OF THE STOICS.

Dexipp. in Cat. 41, 20, Speng.: εἰ δέ τις εἰς τὸ πὼς ἔχον συντάττοι τὰς πλείστας κατηγορίας, ὥσπερ οἱ Στωϊκοὶ ποιοῦσιν. Plotin. vi. 1, 30, 594, A: πῶς δὲ ἓν τὸ πὼς ἔχον, πολλῆς διαφορᾶς ἐν αὐτοῖς οὔσης; πῶς γὰρ τὸ τρίπηχυ καὶ τὸ λευκὸν εἰς ἓν [γένος θετέον], τοῦ μὲν ποσοῦ τοῦ δὲ ποιοῦ ὄντος; πῶς δὲ τὸ ποτὲ καὶ τὸ ποῦ; πῶς δὲ ὅλως πὼς ἔχοντα τὸ χθὲς καὶ τὸ πέρυσι καὶ τὸ ἐν Λυκείῳ καὶ ἐν Ἀκαδημίᾳ; καὶ ὅλως πῶς δὲ ὁ χρόνος πὼς ἔχον; … τὸ δὲ ποιεῖν πῶς πὼς ἔχον … καὶ ὁ πάσχον οὐ πὼς ἔχον … ἴσως δ’ ἂν μόνον ἁρμόσει ἐπὶ τοῦ κεῖσθαι τὸ πὼς ἔχον καὶ ἐπὶ τοῦ ἔχειν· ἐπὶ δὲ τοῦ ἔχειν οὐ πὼς ἔχον ἀλλὰ ἔχον. Simpl. Categ. 94, ε: The Stoics included ἔχειν under πὼς ἔχον. In saying as Simpl. 16, δ, does that the Stoics omitted ποσὸν, time, and place, it must be meant that they did not treat these conceptions as separate categories. What they did with them Simpl. explains l.c. εἰ γὰρ τὸ πὼς ἔχον νομίζουσιν αὐτοῖς τὰ τοιαῦτα περιλαμβάνειν. Trendelenburg, 229, with justice, observes that, wherever the species-forming difference lies in ποσὸν as in mathematical conceptions, there ποσὸν comes under ποιόν. ↑