Identifying Insanity Is A Property of the Sane

Apuleius, Apologia 80

“Finally, what do you prefer that she was sane or insane while she was writing? You claim sane? Therefore, she was not under the influence of occult arts. You will say she was insane? In that case, she was unconscious of what she wrote and must not be trusted. Or, more to the case, if she had been insane, she would not have known that she was insane.

For, it is like when someone is not silent because he says he is silent and by the utterance itself undermines his own claim. But saying “I’m crazy” betrays someone even more because it is not true unless he says it without understanding. The person is sane, moreover, who knows what insanity is; and, certainly, insanity cannot know itself any more than blindness can see itself.

Therefore, Prudentilla was sound in mind, if she did not think she was sound in mind. I could add more, if I wanted to, but I will leave philosopher behind now.”

Postremo quid vis: sanam an insanam fuisse, dum scriberet? Sanam dices? Nihil ergo erat magicis artibus passa. Insanam respondebis? Nesciit ergo quid scripserit, eoque ei fides non habenda est; immo etiam, si fuisset insana, insanam se esse nescisset. Nam ut absurde facit qui tacere se dicit, quod ibidem dicendo tacere sese non tacet et ipsa professione quod profitetur infirmat, ita vel magis hoc repugnant, “ego insanio,” quod verum non est, nisi  sciens dicit. Porro sanus est, qui scit quid sit insania, quippe insania scire se non potest, non magis quam caecitas se videre; igitur Pudentilla compos mentis fuit, si compotem mentis se non putabat. Possum, si velim, pluribus, sed mitto dialectica

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MS of Pseudo-Apuleius Platonicus, De medicaminibus herbarum liber, England 12th century. British Library, Harley 5294, fol. 43r

The More You Have, The More You Want — Aulus Gellius and Favorinus on the Logic of Wealth

Attic Nights, IX, 7

“On the fact that it is necessary that a man who has much requires much and a brief, elegant saying on the subject from the philosopher Favorinus.

Absolutely true is the fact which wise men have recited from both observation and experience, namely that a man who has much has great needs and that these needs come not from an overwhelming poverty but from great abundance—many things are required to maintain the many things you have. Whoever, then, has much and wishes to be on guard or to plan that he may not lose or lack anything, must not acquire more, but must instead possess less so that he may lose less. I remember this line from Favorinus, obscured among a great applause and expressed in these fewest words:

“It is impossible for someone who has fifteen thousand cloaks not to want more. Should I desire more in addition to what I have, once I have lost some of it, I will be satisfied with what I retain.” [Favorinus fr. 104]

Necessum esse, qui multa habeat, multis indigere; deque ea re Favorini philosophi cum brevitate eleganti sententia.

1 Verum est profecto, quod observato rerum usu sapientes viri dixere, multis egere, qui multa habeat, magnamque indigentiam nasci non ex inopia magna, sed ex magna copia: multa enim desiderari ad multa, quae habeas, tuenda. 2 Quisquis igitur multa habens cavere atque prospicere velit, ne quid egeat neve quid desit, iactura opus esse, non quaestu, et minus habendum esse, ut minus desit. 3 Hanc sententiam memini a Favorino inter ingentes omnium clamores detornatam inclusamque verbis his paucissimis: τὸν γὰρ μυρίων καὶ πεντακισχιλίων χλαμύδων δεόμενον οὐκ ἔστι μὴ πλειόνων δεῖσθαι· οἷς γὰρ ἔχω προσδεόμενος, ἀφελὼν ὧν ἔχω, ἀρκοῦμαι οἷς ἔχω.

The sentiment is not identical, but it is not altogether that different either:

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