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<p>exist out of the body; and yet do not allow what is not —<lb/> | |||
only easy to be comprehended, but is even a consequence of<lb/> | |||
the foregoing, that they remain for ever. Marcus. that<lb/> | |||
observation of yours is just. should we therefore believe<lb/> | |||
Panaetius, when he differs in Opinion from his Master —<lb/> | |||
Plato; whom in all passages of his writings wherein he<lb/> | |||
mentions him, he calls divine, the wisest the <sic>holyest</sic> —<lb/> | |||
the Homer of Philosophers; but yet does not approve<lb/> | |||
of this one Opinion of his concerning the immortality<lb/> | |||
of the Soul. for he maintains, (which by the by nobody<lb/> | |||
denies,) that whatsoever is born is mortal: and that Souls<lb/> | |||
are born; which is Evident from the Similitude of those,<lb/> | |||
which are begotten; which also appears in the dispositions<lb/> | |||
of the mind as well as the body. moreover, he gives<lb/> | |||
another reason: there is nothing, says he that is——<lb/> | |||
Susceptible of pain, but what is likewise liable to<lb/> | |||
sickness and disease: and what is liable to disease, is<lb/> | |||
also to death: now the Soul is susceptible of pains<lb/> | |||
and therefore mortal. these things may be refuted for<lb/> | |||
they do not consider, that when we talk of the immor=<lb/> | |||
=tality of the Soul; we mean the mind which is free<lb/> | |||
from all boisterous passions; not of those parts, —<lb/> | |||
wherein the diseases, Passions, and lusts are —<lb/> | |||
raging, which he, against whose opinion these things <lb/> | |||
are <sic>alledged</sic> by Panaetius, imagines are <sic>seperated</sic><lb/> | |||
and <sic>disjoyned</sic> from the mind. now the similitude</p> | |||
47 | |||
exist out of the body; and yet do not allow what is not —
only easy to be comprehended, but is even a consequence of
the foregoing, that they remain for ever. Marcus. that
observation of yours is just. should we therefore believe
Panaetius, when he differs in Opinion from his Master —
Plato; whom in all passages of his writings wherein he
mentions him, he calls divine, the wisest the holyest —
the Homer of Philosophers; but yet does not approve
of this one Opinion of his concerning the immortality
of the Soul. for he maintains, (which by the by nobody
denies,) that whatsoever is born is mortal: and that Souls
are born; which is Evident from the Similitude of those,
which are begotten; which also appears in the dispositions
of the mind as well as the body. moreover, he gives
another reason: there is nothing, says he that is——
Susceptible of pain, but what is likewise liable to
sickness and disease: and what is liable to disease, is
also to death: now the Soul is susceptible of pains
and therefore mortal. these things may be refuted for
they do not consider, that when we talk of the immor=
=tality of the Soul; we mean the mind which is free
from all boisterous passions; not of those parts, —
wherein the diseases, Passions, and lusts are —
raging, which he, against whose opinion these things
are alledged by Panaetius, imagines are seperated
and disjoyned from the mind. now the similitude
47
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Identifier: | JB/537/108/001"JB/" can not be assigned to a declared number type with value 537. |
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1761-01-27 |
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537 |
Tusculan Questions |
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108 |
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001 |
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Copy/fair sheet |
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Jeremy Bentham |
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