108. cf. cap. 1 §4, 15-16. 109. cf. cap. forty eight §3. 1; H316 / D66,30. a hundred and ten. cf. Porphyry at the Cave of the Nymphs 10, bringing up Numenius mentioning the Egyptians, Heraclitus and Homer. 111. legislation 903-4. 112. Hadot indicates a memory of Rep. 514a. 113. skheseis, lit. ‘relations’ – cf. H255,52 / D34,45, and for the subject of relatives and the correct activities they entail see in cap. 30 passim. 114. eurhoein. actually ‘to circulation well’, yet translated as ‘be satisfied’ partially as the philosophical utilization of this time period stems from Zeno the Stoic’s declare that happiness is a ‘good circulation’ of lifestyles (SVF 1. 184), and in part as a result of Simplicius’ willingness to distinction eurhoein at once with the note for sadness, kakodaimonia, e. g. at H385 / D105,13. one hundred fifteen. As frequently, proêgoumenos may additionally be rendered ‘intrinsic’: one aren't deal with exterior issues as if they've got intrinsic price. 116. so as to provide the verb an item we would write endous têi tôn  (cf. H233 / D23,16 endidonai ti). in this use of endidonai, see additionally H193 / D1,40, H310 / D63,27, H341 / D80,27, H429 / D127,13; it really is assorted from the experience translated as ‘surrendering’. 117. The argument isn't: ‘if the universe and our wants are continually to coincide, then both it should always do what we need, or we should do what it wants’, which might contain a fallacy of scope. relatively, the purpose is if we need accident, and the universe doesn't constantly do as we would like, then no less than occasionally we will must be happy and so forth. 118. right here and within the following references to the destruction of philosophy one Notes to pages 80-81 131 may locate aid for the conjecture that this remark was once written after the Emperor Justinian had ordered the tip of all non-Christian worship in advert 529, and with it the final of the universities of pagan philosophy. 119. cap. 31. a hundred and twenty. cap. 31. 121. The addition of an alpha (hôsper nomizomen all’) could supply ‘as they’re believed to be’. 122. Timaeus 42d3-4; Rep. 379b, 617e. 123. This introduces an extended argument that there's no undesirable – cf. Proclus de Malorum Subsistentia IV. 50-7. The part on our bodies runs from H258,59 / D36,25 to H260,106 / D37,30. The part on souls runs from H260,106 / D37,30 to H268,290 / D41,45. 124. zôai, cf. in cap. 1 H199 / D4,40, in cap. 27 H337 / D78,40. a hundred twenty five. ousia. 126. nearly absolutely ‘same’ right here ability ‘shadows have an identical worth because the motives of shadows’ now not ‘shadow 1 has a similar worth as shadow 2’. 127. i. e. Aristotelian components. 128. this might be a really terrible argument if directed to displaying that no switch, e. g. getting ailing, is undesirable for our bodies, considering that in any feel within which it truly is ordinary for our bodies to fall ill, it's also ordinary for souls to be vicious, and any feel within which it truly is normal for souls to understand the reality, it truly is typical for our bodies to be fit. however the end is the extra modest one, that modify in line with se, i. e. the mere truth of fixing, isn't really undesirable for our bodies. this is often in step with asserting that yes types of switch, e. g. disorder, are undesirable for our bodies, even though undesirable qua this actual switch, now not qua swap quite often.