trait of the perfect Christian or yywortxds.
| ( After pointing out the } Clement's ethics and the Il } of Neoplatonism, we sh , element which is chara ETHICS Middle Platonism, and role of Christ. In this c ome scholars both of the last and of the present century have q answer for the two fol So Clement's ethical views, and have attempted either
| ae to give a general sketch of them! or to stress their dependence 1. Is there any rela on Stoicism? or to point out their Christian character which,
| plays in Clement according to them, remains uncorrupted even if the language i of Neoplatonism , used is sometimes borrowed from Greek philosophy.' But, as far
2. Can Christ & role i as I know, no comprehensive inquiry has been undertaken on J part of me functio the problem of the relations between Clement's ethical doctrines of gnosis? If RO; h and those of Philo, of Middle Platonism, and of Neoplatonism.4 atmosphere of gnos If we succeed in our attempt to show how strongly this cultural
| 1. We meet two gene background has influenced both the general structure of Clement's | op ake Paatsaagus: ethical system and its climax—i.e. the ideal of dd@ea and of ake dpolwors 0e@—we shall also be able to produce a picture of | Paed. i. 101. 2 (i. 150.
Clement's ethics different from that with which the book by | auipees 7H Ady e W. Vélker presents us. In order to achieve this result, it will be
— Paed. iii. 35. 2 (1. 257. best to examine thoroughly the following points:
1. The doctrine of virtue in general. i | To these two definitions 2. The four cardinal virtues and their relations with the difsage, which, though no ferent parts of the soul. them:
3. The doctrine of mdBos.
4. The lower ethical stage: the ethics of perpiomdBeva in con1% cbirnd al doris Na nection with the maxim 'to live according to nature'.
*) SiScincopibieav aSucerre "
5. The higher ethical stage: the ethics of dwd@eva and the por- | trait of the perfect Christian or yywortxds.
| | The words Bios... ovo 6. 'Opoiwois bed. i passage remind us of th ! See, for instance, the works by F. J. Winter, K. Ernesti, W. Capitaine, J.
J rov Bioy in the first def Patrick, 141 87; and R. B, Tollinton, Ay 239 69 one a7 88 and re ao Adyou diSackopevwr rec 2 Seethe litera sl
SOF : the scholars who have held this view before Vélker see the literature quoted in the JJ It has already been Introduction, footnote 1, p. 3 above.
Stoic origin.! It must, ho 4 Prunct, though admitting in his recent book La Morale de Clément d'Alexandrie... j that 'Clément marque un tournant décisif dans le processus @hellénisation du
WW ' See, for instance, C. Merk Christianisme' (p. 243), does not study Clement's ethics from this point of view:
J 330, M. Daskalakis, 100,J. St his main concern is to establish to what extent Clement's ethical system agrees KL. (1943), 162, and with the ethics of the New Testament. i comparing Stobacus, Ecl. ii, p if ETHICS thought, the words ovpdwvos T@ Adyw do not express simply a Apuleius, De Plat. et ei Stoic doctrine, but hint also at the Platonic view according to { esse dicit mentis optime - I constantem etiam eum fa which virtue is nothing but the harmony of the soul, i.e. the t om : a 'i * i sed factis secum et cum agreement between its inferior parts and reason, its ruling prinF
' ciple.! Clement himself refers directly to Plato when he mainThe words odudwvov an tains that it is the harmony of the soul (i.e. virtue) that makes haye practically the sa right life possible:
| 7@ Ady of Paed. i. 101.
Fe SG AVS Spe iaalies ap Tleneelas 8 IDdew avppwvov and 6podoyoup Strom. iv. 18. 1 (ii. oe 20-3) pee es Tee coe val la B? of : dporoyovpevov of SVF i, iia sdmysecta aa veil aaa Yoxits eve eppovias, virtue as harmony bet Bwotv ré éore Kal dpOds Brodv.? reason.3 As to the expr The definitions ofvirtue given by Albinus and Apuleius show an secum ... congruentem, the analogous mixture of Stoic and Platonic elements and substan- } in so far as they recall s tially agree with Clement's first definition:
262 end), zpos dpodoyi t Vows | ia Albinus, Did. 182. 13 f.: adr) pév eore bidbeors puxis rereia Kat Adyov .: BeBarov Kai i s j Sa eke i DuRuini D ; agree with what Clemen Bedrrlarn,s edoynpovat Kal cdpudwvov kat BéBaov mapéxovoa Tov
° . p » Biov) and i. 102, 4 (Bios dvOpwrov.
Philo also practically vii. 89 (= SVF iii, 197). These references can be found in Stahlin's app. crit., . vol. i, p. 150 of his edition of Clement, and in Merk, 47 n. 7. A passage of Plutarch
This passage of Maximus depe can be added to them: xowds 8 davres brow thy dperiy Tod HyewovKod Tis pev dpa... vyled tis dv ety K duyis 8idBeot twa kal Buvape yeyernpérmy Und Abyou, HaMov Be Mbyov odeay adriy ddlocs), spodoyoupevoy Kat BéBacov Kal dwerdarwrov droriBevrat (De Virt. m. 441 ¢ = SVF
1 The correspondence betw i, 202). This reference is also given by Vélker, 285 n. 1. i Apuleius has been observed 1 See, for instance, Phaedo 93 c 3-7 and 93 ¢ 8-9, Rep. iv. 430 € 3-4, 443 d 6-e 2
Filologiczny, Serya ii, Tom. 26
(abou man who practises justice), and viii. 554 € 4-5, Laws ii, 653 b 6, ii. 659 € 2-3, to which the doctrines of Albi iii. 689 d 5-7, and 696 c 8-10. It is worth noticing that the sentences AaBovrwy be
I (cf. also his article 'Apuleiana Adyov cupgwricwar 7H Ady (Laws ii. 653 b 4-5) and xal ras #Sovas kal AUwas...
\ Gronau, 296-7, and, with som aupddvous rots dpBots Adyous (Laws iii. 696 c 8-10) are in keeping with the expres- 'Zum Platoniker Gaios', Herm sion ovydwvos r@ Abyq of Paed. i. 101. 2.
513, and 'Gaios', RE, Suppl.
2 Cf, Plato, Rep. iii. 410 c and also Rep. ix. 591 d, GAN' del ry &y 7@ odpart dppo541). On Albinus in general se viav rijs év pux7 Evexa ovppwrias dpporrdpevos davetrar. Both references are given i I and 2, K. Praechter, 'Zum q by Stihlin, app. crit., vol. ii, p. 256. My own impression is that Clement, though
RE, Suppl. iii, coll. 535-7, an mentioning the third book of the Republic, has the words of the other passage of as 'Middle Platonist' a youn Rep. ix. 591 d still floating in his mind. i voted two particular studies, 'L 3 R. E, Witt, Albinus . . ., has pointed out (p. 89) that the beginning ofAlbinus'
{ 17-56, and Studi sul 'De dogma definition is not Stoic but occurs in the [Platonic] definitions and shows also a ? See footnote 1, pp. 61-2 Peripatetic influence: see his footnotes
1 and 2 on p, 89, with the references to 3 For the evidence see footn [Plato], "Opor 411 c 8udbeas 7) BeAriorn, to Stobacus Eel. ii. 51. 1-2 W., and to +A further correspondence Aristotle, Polit. 132313 and EE 121838 (the reference to this last passage of ; observed in a particular point Aristotle can also be found in Wachsmuth, app. crit. to Stob., Eel. ii. 51, and in mpakis is defined by Clement, K. Praechter, Grundr, der Gesch. der Philos. 544). It must be remembered that many cunduods Kal cuvvaywnorod ad of the definitions which occur in the "Opo: are derived not from Plato, but either
153. 3-4, Yuxi from the Lyceum or from the Porch, as J. Souilhé, Platon, Guvres completes, Tome Hierax, Stobaeus, Anth. 9. 54 xiii, 3° partie (Paris, Les Belles Lettres, 1930), 156-7, rightly points out. rere: The correspondence 4 On edoyswova it is worth comparing Maximus of Tyre, Or. xxvii. 115 a .. Friichtel in BPhW 57 (193 (p. 323. 1-2), GAAo ve yet elvan riy dperyy } Yuxiis byledy re Kai edoynpoodyay; j attention has been drawn by ETHICS : soul, and maintains that on this harmony a right and coherent Daskalakis seems to believ system of life ultimately depends:
, in Clement if we rememb ; > E some authors of Middle Quod D. sit imm., 25 (ii. 61. 15-18): drep [sc. the soul] 2 Kadds g ¢ Bes Oe eS , » 5ddv, Quod D, sit imm, 16 dppoobetn, tiv macav dplorny cvpdwviav daepydoerat, TIS... ene i Piui-ae pENwe idaa TOV Tap Exdrepa e év dpodoyia rév Kard Tov Biov mpdgewv exer 70 TéAos.
J I x " vel i identify the on ddds wi In this passage the Platonic topic of the harmony of the soul is rf 88 wean 68 mapépyeadar closely connected with the Stoic conception év duodoyig rGv Kara
(ii. 22. 1-2).2 As rov Biov mpdéewv. The same Stoic conception appears also in mention Plutarch, Quomo another passage of Philo, Leg. Alleg. i. 58 (i. 75. 16), dAov yap ef péAAopev eis 76 préoov Ka 706 Biov éori réxvn 1) dperi}, which must be compared both with dperds ...peodrnras, an the Stoic fragments quoted above and with Paed. i. 101. 2 and Albinus, Did. 184. 13f., 102. 4. ai dperat],* and Apuleius, As to the second definition of virtue given by Clement, Paed. virtutes...vocat non solum iii, 35. 2, it is possible to observe in it a mixture of Christian and quod in meditullio quodam Stoic conceptions. The za:Saywyés whom Clement mentions is
Aristotelian doctrine in t none other than Christ.* But Christ is, in Clement's thought, one the fact that Antiochus of and the same thing with the universal Logos. Clement comgreatly influenced the gr pletely accepts the Stoic doctrine according to which the Logos it at some length in their is the ruler both of nature and of human morals.3 This Stoic
{ cate A ~ sates ae ' irtue appears clearl 7 p. tol.
Jas! 'alakis is also wr idea of the universal Logos as source of virtue: appe ul ing Aristotle, defines virtue as an also in Philo, as can be seen from Leg. Alleg. i. 65 (i. 78. 1-3); duce any passageof Clement con De Post. C. 127 (ii. 28. 6-7), De Post. C. 129 (ii. 28. 14), De Plant.
2 See also Quod. D. sit imm. 15 ei | ao o se se .
18-19). In his Abr, 146 and 147.
12% (ii, 157: 13 14), De Somn. ie 343 (iii. 297
18 -19) . f 3 The references to the last tw Paedagogus Clement is also inclined to adopt the doctrine ofvirtue Grundr. der Gesch. der Phil. 539. It as peadrys, as can be inferred from the following passage: in Philo the doctrine ofvirtue as i : ing to which virtue is the harm Paed. ii.
166. 2-4): dyabs) ev péon Kardoraots ev maou... musical instrument: as the har SiR NLS ae ic ae eae r ee OR SOO. the extreme notes, in the same émei ai pev axpdrytes adarepat, ai peodrntes 0 dyabai. mony (ie. virtue), must keep itse , ' he ; '
, Sit De Virt. m. 444 f-445 a and 451 This doctrine is Aristotelian. It is, however, extremely unlikely The use of the terms emretva: and that Clement should have taken it directly from Aristotle, as ultimately back to Plato: see, for oa...76 ¢ dvetoa, + See also * See Witt, op. cit. 101, and a ! See footnote 1, on pp. 61-2 above. j p= Wess . di Apuleio, 79.
* The title of Clement's second work; the 1eer ceed dened from ® The presence in Antiochus' thefunction of educator which Clement one $0)
Canals MpOUE the Aenes keodrys can be inferred from his racdaywyés see Witt's pertinent remarks in CQ 25 (1931); Fe eae e we shall have to speak more in 3 This has been pointed out especially by Fohlenz, NEA, PO
PASE ets OGG) y Didymus, see Stobaeus, Edl. ii. 39.
However, see also my remarks, pp. 93 ff. below. a fo hve thivean'wauilyt "specially in the passages ii. 138.
OR Masse sa lai Sg ta Aacc te Neer eatr rAL | Aristotle, ZN 1066-1 10782). inferred from his praise of the 'middle way' and from his condemnation of the Didymus for Middle Platonism Spastic extremes: ta oe i 95-103 (for more details on thi
See, for instance, EE 12278, EN 110615, 110636, and 110747.
ETHICS Although Clement, in a passage ofthe fifth book of the StromaThe doctrine accordin teis, seems to consider the virtue of the perfect Christian or combination ofdvois, wdb yvwortkds as a divine gift which God bestows as a privilege only
It is possible to find in Ari on certain men,! on the other hand he lays strong emphasis on expounded by Clement.' the importance of the human efforts without which it would be led to suppose here also a d impossible to attain virtue. There is no real contradiction beBut just as in the case of tween these two views. Clement's real thought must have been
Aristotelian doctrine is a :
. that virtue is the product of the combined activity of God and js mentioned by Arius D man: he seems therefore to be in favour of what is called 'synerJ the Peripatetic ethics ;* mo gism'. Vélker is quite right on this particular point.*
What, how of Antiochus and of Arius ever, matters more for us here is to observe that Clement, when { of some exponents of Mid speaking only of human efforts, maintains that men, though
) endowed with a natural disposition towards virtue, nevertheless {Plutarch], De Lib. ed. 2 do not possess it from their birth, but must acquire it by means a K of a constant training and instruction: in other words virtue, ie ieee 7 ae ao ' ae ' om e Lib. ed.2b:4 though having a basis in the human ¢vos, must be developed by Ide a é Biya $s a C SHEE '
A ig abynaus dixa pvoews eA meansof éoxyais and pdOnors. This ideais particularly clear in such OES RY PEED e 7) " eK vi 1: (ii,22.'20-1) Idem, De Lib. ed. 2f: passages as Sirom. 1. 31. 5 (ii, 20. 17-21. 1), 1. 34. T Ul.
2. a | Idem, De Lib. ed. 3a: i. 38. 4 (ii. 25. 15)5 Ul. 75. 2 (ii. 153+ 24-5), iv. 124. 1 (i. 303oes > odk av te 7Anupedciv dd vi. 95. 5 (ii, 480. 3-5), vie 96. 3 (ii, 480. 16-20), VIL TQ« 3 ae THs j Plutarch, De Virt. m. 44 g-11), vii. 64. 6 (iii. 46. 19-20), vii. 98. 5 (iii, 69. 27-9)+
; Tob dAdyou 76 Hos, dv « See the whole section of Strom. v. 83. 2-4 (ii. 381. 21-8) with the quotations Siadopav eer AapBaver of Plato, Meno 100 b and gg e. Clement expounds here practically the same idea of the divine origin of virtue as that which we have observed in Paed. ili. 35. 2 (see p. 61
* Aristotle, Pol. 1332°38-40, E above). The Platonic expression Ola poépg (it occurs very frequently also in the worth comparing Clement, Stro Jon) has met with the favour of some later authors : I shall mention Aristotle who, mpos TO xrHoaobat émrfdevor) a speaking about the origin of happiness, says bev kal drropetrar mérepdv cor pabnrov
Griechen ii/2. 626 nn. 2 and 7). A } Gordy H nat Ews ws doxyrér, } xard twa Oelav poipay 7 dd rIxqv tapa-~ | the inferior virtues of the soul: yiverar, EN 10999-11; the title of a speech of Maximus of Tyre (Or. xxxviii,
(see also Zeller, ii/1, 882 and H. p: 437 Hobein), Ei yévorrd tus Belg poipe dyabos (cf. also, in the same speech, § 133 a, p. 442. 15-16); and Philo De Somn. i, 190 (iii, 246. 5 6) and Quod omn.
3 Ac, Post. i. 20: morum autem p prob. lib. sit 44 (vi. 12. 6-7). Clement also uses this Platonic expression when he sets exercitationis adsiduitate, partim rat forth the view held by the Pythagoreans and by the Platonists on the divine origin
Ane quasdam virtutes natura aut mor of human reason: see the passage of Strom. v. 88. 1-2 quoted in the first chapter, in morali philosophia auctoribus ( p. 14 above. On the idea of Oefa potpa before Plato sce R. S. Bluck's note in his
36-8. commentary on the Meno (Cambridge, 1961), pp435-6.
; , 4 Stob. Eel. ii. 38. 3f., ii. 51.
2 See Volker, 121 ff. and 254-6, as well as the references to Clement's passages 117. 2 (cf, Aristotle, EN 11031 given in the footnotes on these pages. I shall only observe that a clear instance of this last passage is given also by this 'synergism' is provided by Paed. iii. 35. 2, 7 dpertf, ds €or Adyos 5d 700 maidarie Ot, the spurious origin of De ywyod mapadiSdpevos els doxnow, Clement's synergism is certainly Christian
5 a ri Xxi/1, coll. 810-12 (Ziegler passage of Maximus of Tyre, Or. xxxviii. 134 4 (P44511 ff. Hobein) prov ides, "terature dealing with this ques however, a striking correspondence with Clement's views: af 88 dora... dooes
} rs belonging to Middle Platoni « .- & peDopla ris dipas dperis mpds Thy Coxdrny poxnplay xadupurcpévar, Séovrat *jutarch's pupils (see Ziegler, avvaywvicrod Bod Kal ovAdijrropos Tis emt Odrepa 7a Kpelrrw porrijs Te Kal xetpaywytas.
" ne f and 3 a should be compar 3 On the presenceinClement of the ideas ofdoxnas and pdBners see also Volker, Arius Didymus, Stob. ii. 116. 2 ahoce'and 268-9:
This passage of Plutarch sh ETHICS Albinus, Did. 182. 3 5: eppurcolpeba Naan yevéabat Spotot Ge puoet and dpe?) adrapk)js mpo TE ypnaoaevol TI) 7 OTT) KOVO? eVeot TE KaL AYWYT, KaL AOKTTEL axarig hi r y Th vee i Ho Jaslene Adyw Kat 3 faonalle oct : cel ae a Apuleius, De Plat. ii. 222-3: hominem a stirpe ipsa neque absolute
1 one passig 'malum nec bonum nasci, sed ad utrumque proclive ingenium eius esse; doguin' = meals a pate habere semina quidem quaedam ulrarumque rerum cum nascendi origine
The ea of the soon a copulata, quae educationis disciplina in partem alteram debeant emicare. by the Porch, where it h h it was not unknown to P Maximus ofTyre also maintains that virtue cannot be regarded
— sharesrea to simply as the product of nature (Or. i. 5d, p. g. 11f) and is a Y atite bth suineni inclined to consider fvots, €60s, and Adyos as the three sources of aulaELs Eigen it (Or. i. 4d, p. 116, 10-11, cf. Or. xxvii. 9 b, p. 3318-9). eck a sees an bs In Philo the same doctrine is to be found. Although he seems antia philosophia an ;i to believe that virtue can be produced either bydvats or by doxnats
{ ai des Posk 4a es or by pd@nows (De Somn. i. 167, vol. iii. 240. 20-1, viv dperiy (Cicero, Ac. Post. i. 22-3 Ci) dice oT] doKyjoe 7] pale meptytveoai yor) and to regard oe : i Abraham, Isaac, and Jacob as the symbols of these three difthe Stoic Laticieeny Nig aed ferent kinds of virtue (Abraham representing for him the 8.daand the Porch in the daciriae oxalic) dpers, Isaac the duouc}, and Jacob the doxnrui}, De Abr. doctrine is the idea that the per areal ar 2-6, of Ds Conan, Ei Br, on; nial. ait, 96. 65) Saal
Se 36, vol. iii. 79. 12-14), on the other hand he makes it clear that 23-5), iv. 136. 2 (ii. 308. et such a distinction is not absolute, since nature, training, and in- \ ys a 2-146.1 (ii, 312, 21-31 struction cannot be completely separated from one another,
{ a Bede g (har sea De Abr. 5 (iv. 13. 6-10), cf. De Jos. 1 (iv. 61. 3-4) and De Praem.
Plato se, far iaatance thewhale et Poen. 65 (v. 35015-16).
€+ é rovotros. pddora ards a It now remains to examine the presence in Clement of the 'Agstlcers Was aepoumpooratran doctrine according to which virtue is the only real source of and 6g n. 1, Tothe passages no happiness. Clement, referring to a passage of Plato's Republic
Mie eee a87/8), Lop not un , (ii. 361 e), maintains that the perfect Christian does not let his { buita a Pain gue aot happiness depend on external events but only on his own congnato, senza attribuirgliciot un viction (Strom. iv. 52. I-2, vol. ii, 272. 1 I-15), since his inner
, arta modified his view virtue would suffer no harm from dishonour, exile, confiscation 4 eledittictuo of property, or even death (Strom. iv. 52. 3; vol. ii, 272. 15-17). from the vita beatissima, whiche Moreover, in the chapter of the fifth book of the Stromateis which ; dhe ppraan Deaiiesenety ap deals with the dependence of the Greeks on the Old Testament, j beatam is ti Gad kee he does not hesitate to say that the maxims pévov 76 KaAev dyabdv
Mi " 'of Antiochus can be reg Pon Eat 38.3— with the definition of40s given by Galen (sce R. Walzer, eee EN 1099°31f., daiver i 4s Oe ae in Albinus of the doctrine of virtue as a product of %os
Same pclae ha attention has been drawn also by Witt, go.
56, and Pohlenz, Die Stoa i. 2
ETHICS and not external things, can make man really happy, De Virt.
Hierax openly criticize et Vit. 100 c, 76 8& jSdws Civ Kai Dapds obk eEwhév eorw, aa happiness as dependent tobvavriov 6 dvOpwros Tots Trepl adrov mpdypacw 7Sovnv kal ydpw j welfare :! aomep ek anys Tob 70ous mpooriOnow, and 100 d, otrw per'
. ss Gab Dp dperis kat Siarta waca Kai Bios ddumds éort Kat exurepmis, cf. De Atticus in Husebius, Ty, Sg wg ; Bags Fe Naa oy Baudry): He f[i.e. t Trang. An. 466 f., 0d yap 7) ovv7eva move? rots EAopévors TOv dporov hae Blow Hod; aaa d aes Ra gidinke, PER ~o change in respect o
: i nha me eee rT iene ta vir Biov he k 'ht sc opad measure and did not aie i ichinalass GUUS: Gs YPC TEC ALAS VAECUC aS SNe LNg nest: g00C doned the belief in and, like Clement, maintains that it can by no means be taken benefits of fortune, so away: 76 5¢ dyabov ri dv ein Mo 7} dperi); %) 5 dper? avapaiperov,
; Eusebius, Praep. Ev. xv Or. xii. 62 b (p. 148. 12-14).? Albinus repeats almost verbatim How can it be exclu the Stoic formulas pdvov 76 KaAdv dyabdv and dper?) adrapxijs mpos is destroyed and ov evdaipoviay (Did. 180. 33-5)3 and, referring most probably to Hierax in Stobaeus, An the passage of Rep. ii. 361 e which Clement also had in mind can the possession of in Strom. iv.
1-3, sets forth the idea that virtue and happithe other virtues? Fo ness cannot be influenced by any kind of pain: 'that Plato opposes the acquisiti considered virtues as eligible in themselves can be regarded as ; a $ Like the other exponent a consequence of the fact that he thought that only beauty was
. p strong emphasis on the good; this is demonstrated in most of his works, and especially } throughout the Republic ; for he who possesses the science menEusebius, Praep. Ev. xv tioned above is the luckiest and the happiest THAT 4:00 ENCM ifhe
} Virtue is something p remains unknown to all men and is seized by the so-called evils, respect of the acquisi such as dishonour, exile, and death' (Did. 181. 5ff.).4 Apuleius it; even if poverty, i holds practically the same view, De Plat. ii. 238, primum bonum and the misfortunes d atque laudabile est virtus...solum quippe quod honestum est bonum j together, nevertheless ducimus, cf. ii. 253, utrarumque autemfelicitatum origo ex virtute manat. and blessed. j et ad ornamentum quidem genialis loci, id est virtutis, nullis extrinsecus
Plot; , eorum, quae bona ducimus, adminiculis indigemus.s Atticus and Plotinus also points out '. far as his happiness is c * See also Zeller, iii/2. 202-3. In order to demonstrate that Plutarch did not Cony éyovri... adrapkns believe in the adrdpxea of virtue, C. Moreschini, ASSP (1964), 20, refers to De
I Sch dea aw Oks ee rae rm a a re te ae ; oude yap €oTt ayabov O P audiendis Poetis 36 d; this passage, however (dp' obk dxddegis eorw dv of guddcogor
~ z éyouat epi trovrou Kal trav exrds dyabav, cbs xwpls dperiis dvwderdv Svrwv Kal The same views occu — rots €xovat), does not support his thesis at all: ame does not say here
Justin, only virtue can that the external goods are necessary for the existence of happiness ('il concorso a first o dei beni esterni alla felicitd & sostenuto...da Plutarco', loc. cit.), but simply glance, may look that they, if separated from virtue, are completely useless. ness 2 See also Zeller, iii/2. 220.
3 See also Witt, 88 above). Moreschini himself, loc 4 The correspondence between Clement, Strom. iv. 52. 1-3 and Albinus, Did. an Apule ius (p. 79) he seems, 181. 8 ff. has been pointed also by Andresen, ZNW 44 (1952/3), 181 n. 44.
Ghee agreement between Hi 5 I cannot, therefore, agree with Moreschini, who denies that Apuleius believed mS a Praechter, Hermes 41 (1 in the abrdpxea of virtue (ASNSP (1964), 19). The passage he refers to (De Plat.
20 ls passage is quoted by ii. 253) has most probably been influenced by the teaching of Antiochus, who Pence the presence in Atticu had distinguished the vita beata from the vita beatissima (see footnote 4, p. 69 sen, art, cit, 180 and foo