Academics
Watson's Biblical & Theological Dictionary [1]
a name given to such philosophers as adopted the doctrines of Plato. They were so called from the Academia, a grove near Athens, where they frequently indulged their contemplations. Academia is said to derive its name from one Academus, a god or hero so called. Thus Horace,—
Atque inter sylvas Academi quaerere verum.
[And in the groves of Academus to search for truth.]
The academics are divided into those of the first academy, who taught the doctrines of Plato in their original purity; those of the second or middle academy, who differed materially from the first, and inclined to skepticism; and those of the new academy. The middle school laid it down as a principle, that neither our senses, nor our reason, are to be trusted; but that in common affairs we are to conform to received opinions. The new academy maintained that we have no means of distinguishing truth, and that the most evident appearances may lead us into error; they granted the wise man opinion, but denied him certainty. They held, however, that it was best to follow the greatest probability, which was sufficient for all the useful purposes of life, and laid down rules for the attainment of felicity. The difference betwixt the middle academy and the new seems to have been this, that though they agreed in the imbecility of human nature, yet the first denied that probabilities were of any use in the pursuit of happiness; and the latter held them to be of service in such a design: the former recommended a conformity with received opinions, and the latter allowed men an opinion of their own. In the first academy, Speusippus filled the chair; in the second, Arcesilaus; and in the new or third academy, Carneades.
Charles Buck Theological Dictionary [2]
A denomination given to the cultivators of a species of philosophy originally derived from Socrates, and afterwards illustrated and enforced by Plato. The contradictory systems which had been successively urged upon the world were become so numerous, that, from a view of the variety and uncertainty of human opinions, many were let to conclude that truth lay beyond the reach of our comprehension. The consequence of this conclusion was absolute scepticism: hence the existence of God, the immortality of the soul, the preferableness of virtue to vice, were all held as uncertain. This sect, with that of the Epicureans, were the two chief that were in vogue at the time of Christ's appearance, and were embraced and supported by persons of high rank and wealth. A consideration of the principles of these two sects (see Epicureans will lead us to form an idea of the deplorable state of the world at the time of Christ's birth; and the necessity there was of some divine teacher to convey to the mind true and certain principles of religion and wisdom. Jesus Christ, therefore, is with great propriety called the Day Spring from on High, the Sun of Righteousness, that arose upon a benighted world to dispel the clouds of ignorance and error, and discover to lost man the path of happiness and heaven. But, as we do not mean to enlarge much upon these and some other sects, which belong rather to philosophy than theology, we shall refer the reader to Buddeus's Introduction to the History of Philosophy; Stanley' Lives; Brucker's History of Philosophy; or (which is more modern) Enfield's Abridgment.
Cyclopedia of Biblical, Theological and Ecclesiastical Literature [3]
a name given to such philosophers as adopted the doctrines of Plato. They were so called from the Academia, a grove near Athens, where they studied and lectured. The Academics are divided into those of the first academy, who taught the doctrines of Plato in their original purity; those of the second, or middle academy, who differed materially from the first, and inclined to skepticism; and those of the new academy, who pursued probability as the only attainable wisdom. The Academics and Epicureans (q.v.) were the prevailing philosophical sects at the time of Christ's birth.
— Tennemann, Hist. Philosophy §§ 127-138.
÷ Acatan
Acatan
( Ἀκατάν ), the father of Johannes, said to be one of those who returned from the Babylonian captivity ( 1 Esdras 8:38); evidently the same with HAKATTAN (See Hakattan) (q.v.) of the parallel text ( Ezra 8:12).
