sometimes united to virtue, there are produced twelve sects. But this number again is doubled by the addition of one difference, viz., the social life; for who- ever attaches himself to any of these sects does so either for his own sake alone, or for the sake of a companion, for whom he ought to wish what he desires for himself. And thus there will be twelve of those who think some one of these opinions should be held for their own sakes, and other twelve who decide that they ought to follow this or that philosophy not for their own sakes only, but also for the sake of others whose good they desire as their own. These twenty- four sects again are doubled, and become forty-eight by adding a difference taken from the New Academy. For each of these four and twenty sects can hold and defend their opinion as certain, as the Stoics defended the position that the supreme good of man consisted solely in virtue; or they can be held as probable, but not certain, as the New Academics did. There are, therefore, twenty-four who hold their philosophy as certainly true, other twenty-four who hold their opinions as probable, but not certain. Again, as each person who attaches himself to any of these sects may adopt the mode of life either of the Cynics or of the other philosophers, this distinction will double the number, and so make ninety-six sects. Then, lastly, as each of these sects may be ad- hered to either by men who love a life of ease, as those who have through choice or necessity addicted themselves to study, or by men who love a busy life, as those who, while philosophizing, have been much occupied with state affairs and public business, or by men who choose a mixed life, in imitation of those who have apportioned their time partly to erudite leisure, partly to necessary business: by these differences the number of the sects is tripled, and becomes 288.
正文 19.1 That Varro Has Made Out that Two Hundred and Eighty-Eight Different Sects of Philosophy Migh（2 / 3）