Sextus Empiricus and Greek Scepticism. Mary Mills Patrick
Hyp. ii. 238.
[2] Adv. Math. A. 260.
[3] Adv. Math. vii. 202.
[4] Adv. Math. A. 61.
[5] Zeller Op. cit.. iii. 43.
[6] Adv. Math. viii. 191
[7] Adv. Math. VIII. 328.
Pappenheim thinks that Sextus belonged to the Methodical School, both from his strong expression in favor of that school in Hyp. I. 236, as above, and also because many of his medical opinions, as found in his works, agree with the teachings of the Methodical School, more nearly than with those of the Empiricists. Pappenheim also claims that we find no inconsistency with this view in the passage given where Sextus classes the Sceptics with the Empiricists, but considers that statement an instance of carelessness in expressing himself, on the part of Sextus.[1]
[1] Lebensverhältnisse des Sex. Em. 36.
The position of Pappenheim is assailable for the reason that in dealing with any problem regarding an author on the basis of internal evidence, we have no right to consider one of his statements worthy of weight, and another one unworthy, on the supposition that he expressed himself carelessly in the second instance. Rather must we attempt to find his true standpoint by fairly meeting all the difficulties offered in apparently conflicting passages. This has been attempted by Zeller, Brochard, Natorp and others, with the general result that all things considered they think without doubt that Sextus belonged to the Empirical School.[1] His other references are too strong to allow his fidelity to it to be doubted. He is called one of the leaders of Empiricism by Pseudo-Galen, and his only medical work bore the title ἐμπειρικὰ ὑπομνήματα. The opinion of the writers above referred to is that the passage which we have quoted from the Hypotyposes does not necessarily mean that Sextus was not an Empiricist, but as he was more of a Sceptic than a physician, he gave preference to those doctrines that were most consistent with Scepticism, and accordingly claimed that it was not absolutely necessary that a Sceptic physician should be an Empiricist. Natorp considers that the different standpoint from which Sextus judges the Empirical and Methodical Schools in his different works is accounted for on the supposition that he was an Empiricist, but disagreed with that school on the one point only.[2] Natorp points out that Sextus does not speak more favourably of the medical stand of the Methodical School, but only compares the way in which both schools regarded the question of the possibility of knowledge, and thinks that Sextus could have been an Empiricist as a physician notwithstanding his condemnation of the attitude of the Empirical School in relation to the theory of knowledge. This difference between the two schools was a small one, and on a subtle and unimportant point; in fact, a difference in philosophical theory, and not in medical practice.
[1] Brochard Op. cit. Livre IV. 317; Zeller Op. cit. III. 15; Natorp Op. cit. p. 155.
[2] Natorp Op. cit. 157.
While we would agree with the authors above referred to, that Sextus very probably recognized the bond between the Empirical School of medicine and Pyrrhonism, yet to make his possible connection with that school the explanation of his name, gives him more prominence as a physician than is consistent with what we know of his career. The long continued union of Empiricism and Scepticism would naturally support the view that Sextus was, at least during the earlier part of his life, a physician of that school, and yet it may be that he was not named Empiricus for that reason. There is one instance in ancient writings where Empiricus is known as a simple proper name.[1] It may have been a proper name in Sextus' case, or there are many other ways in which it could have originated, as those who have studied the origin of names will readily grant, perhaps indeed, from the title of the above-named work, ἐμπειρικὰ ὑπομνήματα. The chief argument for this view of the case is that there were other leaders of the Sceptical School, for whom we can claim far greater influence as Empiricists than for Sextus, and for whom the surname Empiricus would have been more appropriate, if it was given in consequence of prominence in the Empirical School. Sextus is known to the world as a Sceptic, and not as a physician. He was classed in later times with Pyrrho, and his philosophical works survived, while his medical writings did not, but are chiefly known from his own mention of them. Moreover, the passage which we have quoted from the Hypotyposes is too strong to allow us easily to believe that Sextus remained all his life a member of the Empirical School. He could hardly have said, "Nor would it suit the Sceptic to take that sect upon himself," if he at the same time belonged to it. His other references to the Empirical School, of a more favorable character, can be easily explained on the ground of the long continued connection which had existed between the two schools. It is quite possible to suppose that Sextus was an Empiricist a part of his life, and afterwards found the Methodical School more to his liking, and such a change would not in any way have affected his stand as a physician.
[1] Pappenheim Leb. Ver. Sex. Em. 6.
In regard to the exact time when Sextus Empiricus lived, we gain very little knowledge from internal evidence, and outside sources of information are equally uncertain. Diogenes Laertius must have been a generation younger than Sextus, as he mentions the disciple of Sextus, Saturninus, as an Empirical physician.[1] The time of Diogenes is usually estimated as the first half of the third century A.D.,[2] therefore Sextus cannot be brought forward later than the beginning of the century. Sextus, however, directs his writings entirely against the Dogmatics, by whom he distinctly states that he means the Stoics,[3] and the influence of the Stoics began to decline in the beginning of the third century A.D. A fact often used as a help in fixing the date of Sextus is his mention of Basilides the Stoic, [4] ἀλλὰ καὶ οἱ στωϊκοί, ώς οί περὶ Βασιλείδην. This Basilides was supposed to be identical with one of the teachers of Marcus Aurelius.[5] This is accepted by Zeller in the second edition of his History of Philosophy, but not in the third for the reason that Sextus, in all the work from which this reference is taken, i.e. Math. VII.—XI., mentions no one besides Aenesidemus, who lived later than the middle of the last century B.C.[6] The Basilides referred to by Sextus may be one mentioned in a list of twenty Stoics, in a fragment of Diogenes Laertius, recently published in Berlin by Val Rose.[7] Too much importance has, however, been given to the relation of the mention of Basilides the Stoic to the question of the date of Sextus. Even if the Basilides referred to by Sextus is granted to have been the teacher of Marcus Aurelius, it only serves to show that Sextus lived either at the same time with Marcus Aurelius or after him, which is a conclusion that