rather than “source” here.  It will be noted that [Greek:  synkatathesis] must take place before the [Greek:  horme] is roused. Ipse sensus est:  an approach to this theory is made in Plat. Theaet. 185, 191.  Cf. especially Sext. Adv.  Math. VII. 350 [Greek:  kai hoi men diapherein auten ton aistheseon, hos hoi pleious, hoi de auten einai tas aistheseis ... hes staseos erxe Straton].  All powers of sensation with the Stoics, who are perhaps imitated here, were included in the [Greek:  hegemonikon], cf. n. on I. 38. Alia quasi:  so Faber for aliqua. “In vera et aperta partitione nec Cicero nec alius quisquam aliquis—­alius dixit, multo minus alius—­aliquis,” M.D.F. III. 63.  Goer. on the other hand says he can produce 50 exx. of the usage, he forbears however, to produce them. Recondit:  so the [Greek:  ennoiai] are called [Greek:  apokeimenai noeseis] (Plut. De Sto.  Repug. p. 1057 a).  In Sext. Adv.  Math. VII. 373 [Greek:  mneme] is called [Greek:  thesaurismos phantasion]. Similitudinibus:  [Greek:  kath’ homoiosin] Sext. Pyrr.  Hyp. II. 75.  Cic. uses this word as including all processes by which the mind gets to know things not immediately perceived by sense.  In D.F. III. 33 it receives its proper meaning, for which see Madv. there, and the passages he quotes, “analogies” will here best translate the word, which, is used in the same wide sense in N.D. II. 22 38. Construit:  so MSS.  Orelli gave constituit. Notitiae:  cf. 22.  Cic. fails to distinguish between the [Greek:  physikai ennoiai] or [Greek:  koinai] which are the [Greek:  prolepseis], and those [Greek:  ennoiai] which are the conscious product of the reason, in the Stoic system.  Cf. M.D.F. III. 21, V. 60, for this and other inaccuracies of Cic. in treating of the same subject, also Zeller 79. Rerumque:  “facts”. Perfecta:  sapientia, virtus, perfecta ratio, are almost convertible terms in the expositions of Antiocheanism found in Cic.  Cf.  I. 20.

Sec.31. Vitaeque constantiam:  which philosophy brings, see 23. Cognitionem:  [Greek:  epistemen]. Cognitio is used to translate [Greek:  katalepsis] in D.F. II. 16, III. 17, cf. n. on I. 41. Ut dixi ... dicemus:  For the repetition cf. 135, 146, and M.D.F. I. 41.  The future tense is odd and unlike Cic.  Lamb. wrote dicimus, I would rather read dicamus; cf. n. on 29. Per se:  [Greek:  kath’ auten], there is no need to read propter, as Lamb. Ut virtutem efficiat:  note that virtue is throughout this exposition treated as the result of the exercise of the reason. Evertunt:  cf. eversio in 99. Animal ... animo:  Cic. allows animus to all animals, not merely anima; see Madv. D.F. V. 38.  The rule given by Forc. s.v. animans is therefore wrong. Temeritate:  [Greek:  propeteia], which occurs passim in Sext.  The word, which is constantly hurled at the dogmatists by the sceptics, is here put by way of retort.  So in Sext. Adv.  Math. VII. 260, the sceptic is called [Greek:  embrontetos] for rejecting the [Greek:  kataleptike phantasia].