Solemn Dissertation on the Philosophy of Silence

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It is the character of a true philosopher to sometimes be silent. §. I. Casual silence, illustrated by examples, is set aside. §. II. Voluntary silence, which is indifferent, is considered by the philosophy of silence so that it may become either good or evil. §. III. It is, however, more inclined toward the good than the bad, because of its advantages. §. IV. The origin of the philosophy of silence is sought from Pythagoras, with a reason provided for why he commanded silence to his disciples: whence it is freed from the pedantry which Koelerus attributes to it. §. V. A doubt concerning Harpocrates, as the author of the philosophy of silence, is discussed. §. VI. Hence the lazy silence of the Gymnosophists among the Indians is rejected. §. VII. Likewise the silence of the sect of the Arabs, and of the theology of silence, mentioned dismissively from Nazianzen. §. VIII. A doubt concerning the philosophy of silence itself is solved. §. IX. Its effects are partly philosophical temperaments, and partly learned ignorance, which is illustrated by the testimony of Lactantius and the example of Grotius. The examples of Alstedius, however, are called into examination. §. X. Specifically regarding the logic of silence, necessary against precipitation. §. XI. The causes of which are reported, along with the master of silence, Xenocrates, and the disciple of silence, Thomas Aquinas. §. XII. The question is ventilated: why do learned doctors publish few books? The method of facts is praised from Socrates and Seneca, with reasons added. §. XIII. The causes are brought forward why certain men are called learned, who nevertheless cannot bring forth doctrine. §. XIV. The manner of answering through silence was not only invented by Zeno but also applied, both in the evidence of the matter, and to the captious questions of the sophists, as well as against their insults. The silence of Diodorus Cronus is examined on this occasion. §. XV. Especially, however, that one should be silent toward insults while responding is defended against Dr. Dannhauer, and two doubts are solved at length: one, that one should respond to a fool; and the other, lest insults dismissed by silence be taken as acknowledged. §. XVI. In moral philosophy, evil is rather amended by silence,