A Companion to Persius and Juvenal (Blackwell Companions to

A spouse to Persius and Juvenal breaks new floor in its in-depth specialise in either authors as "satiric successors"; specific person contributions recommend unique views on their paintings, and supply an in-depth exploration of Persius' and Juvenal's afterlives.

• presents precise and updated assistance at the texts and contexts of Persius and Juvenal
• bargains tremendous dialogue of the reception of either authors, reflecting the most leading edge paintings being performed in modern Classics
• includes a thorough exploration of Persius' and Juvenal's afterlives

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Laert. 30, 33, 37, 62–3; Numenius frag. 27 = Eusebius, Praep. evang. ). There remains, to be sure, the question how, if their scepticism was as thoroughgoing as the peritrop¯e arguments imply, Arcesilaus and Carneades could at the same time hold what have been thought to be positive views about a criterion for practical life (cf. ). ), and in any case it is right that an interpretation of Academic Scepticism, whatever its details, should leave an awkward tension between the theoretical arguments for doubt and suspending judgement on the one hand and the exigencies of practice on the other.

43: Protagoras ait de omni re in utramque partem disputari posse ex aequo et de hac ipsa, an omnis res in utramque partem disputabilis sit. For Protagoras as the first to say this we turn to the other reports (Diog. Laert. , Guthrie (1969) 182 (who, however, also gives a variant version in a footnote) and Capizzi (1955) 287. For why only two, and what does it mean for two arguments to be opposed? The more natural assumption (supported by the Senecan report) would be that according to the thesis any number of arguments can be given on behalf of each member of the contradictory pair p and not-p, for any p.

Even Plato himself is not as careful as he should be on this point. While he puts in the “for . ” almost invariably while reporting or describing Protagoras’ doctrine (not only at 170a, but at 152b, c, 158a, and all through 166c–167c, where the repetition gets almost tiresome, and then again at 171e–172a; also at Crat. , in the “exquisite” argument at 171a), thereby inadvertently vitiating his own polemic. On reading this I want to ask: can we be satisfied with a simple diagnosis of inadvertence if Plato is so conscientious in reporting Protagoras’ doctrine?

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