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[A school][1] [is a system] that, in accordance with appearance, follows or seems to follow a certain type of account.[2] Hippobotus[3] says that there are 9 philosophical schools and ways of life: Megaric,[4] Eretrian,[5] Cyrenaic,[6] Epicurean,[7] Annicerian,[8] Theodorean,[9] Zenonian (the one also [called] Stoic),[10] Academic,[11] Peripatetic.[12] [He does] not [include] Cynic,[13] or the one from Elis,[14] or Dialectical.[15] As to the Pyrrhonian, most people do not include it because of its obscurity. For if we understood an adherence to doctrines as a school, the Pyrrhonian would not be named a school any more, for it does not maintain doctrines.[16] Furthermore, a certain Eclectic [school] was introduced by Potamo(n) of Alexandria,[17] who picked out what pleased him from each school. He says that criteria are the true things. [A criterion is] that because of which a judgment is effected, that is, the ruling [principle]. [A criterion] understood in terms of "that because of which" is, for example, the most accurate presentation.[18] Both matter and the active are principles of everything, [the latter being] the production and [the former] the place, for it is "that out of which," "that because of which," "that of what kind," that "where something is."[19] An end is that to which all the things are referred,[20] the life according to the whole and perfect virtue, both with natural bodily [goods] and external [goods].[21]

Ahiresis: hê logôi tini kata to phainomenon akolouthousa ê dokousa akolouthein. Hippobotos de th# phêsin haireseis einai tôn philosophôn kai agôgas: a# Megarikên, Eretriakên, Kurênaïkên, Epikoureion, Annikereion, Theodôreion, Zênôneion, tên kai Stôikên, Akadêmaïkên, Peripatêtikên: oute de Kunikên oute Êliakên oute Dialektikên. tên gar Purrôneion oud' hoi pleious prospoiountai dia tên asapheian. ei gar hairesin nooimen prosklisin en dogmasin akolouthian echousan, ouket' an prosagoreuoito hairesis hê Purrôneios: ou gar echei dogmata. eti de kai Eklektê tis eisêchthê hupo Potamônos tou Alexandreôs, eklexamenou ta aresanta ex hekastês tôn haireseôn. kritêria de phêsin einai talêthê: to men hôs huph' hou ginetai hê krisis, toutesti to hêgemonikon: to de hôs di' hou, hoion tên akribestatên phantasian. archas te tôn holôn tên te hulên kai to poioun, poiêsin te kai topon: ex hou gar kai huph' hou kai poiôi kai en hôi. telos de einai eph' hôi panta anapheretai, zôên kata pasan aretên teleian, ouk aneu tôn tou sômatos kata phusin kai tôn ektos.

An approximation (and abridgement) of Diogenes Laertius 1.19-21.
[1] The Greek noun hairesis can also mean "choice," so the word meant "what is chosen" (see Mansfeld 1999, 21 ff.).
[2] See Sextus Empiricus, Pyrrhoniae Hypotyposes 1.17.
[3] A doxographer writing about 200 BCE (see Diogenes Laertius 1.19 and Mansfeld 1999, 21 ff.); cf. iota 554.
[4] The Megaric school (also called "Dialectical") is mainly represented by Diodorus Cronus (active in Athens and Alexandria between 315 and 285 BCE), Stilpo (360-280: sigma 1114), and Euclides of Megara (epsilon 3539). The Megarics made significant contributions to modal logic.
[5] The most representative philosopher of this school was Menedemus of Eretria (345-260; see Diogenes Laertius 1.19).
[6] The Cyrenaic school was given its name by Aristippus of Cyrene, a friend of Socrates and a contemporary of Plato; Aristippus was active between the last decades of the fifth century and the first half of the fourth. But the real founder of the school was Aristippus the Younger (see Eusebius, Praeparatio Evangelica 14.18.31-32), who defended the thesis that the real goal of life is the bodily pleasure of the moment. See alpha 3908, alpha 3909. He probably was a forerunner of Epicurus to some extent; however, in distinguishing katastematic pleasure from the kinetic one, Epicurus disagrees with Aristippus, and in general with the Cyrenaics, who just seem to have accepted the kinetic pleasure. (For details on this issue, see Diogenes Laertius 10.136-137.) Other important Cyrenaic philosophers were Antipater of Cyrene and Aristotle of Cyrene.
[7] Epicurus (epsilon 2404) and the Epicureans.
[8] The way of life related to Anniceris (alpha 2466), a Cyrenaic philosopher (see Brunschwig 1999, 251ff.).
[9] The school or way of life linked with Theodorus, another Cyrenaic philosopher. See theta 150; Diogenes Laertius 2.98.
[10] Zeno of Citium, the founder of Stoicism (zeta 79).
[11] The way of life related to Plato's Academy, even though the Academic way of life here must stand for the Academic skepticism (represented by Arcesilaus and Carneades; cf. Diogenes Laertius 7.19).
[12] The way of life related to Aristotle's Lyceum or Peripatos.
[13] The Cynic school, founded by Diogenes of Sinope (delta 1143).
[14] Elis, the city where the famous philosopher Pyrrho, the founder of Greek skepticism (360-270: pi 3238, cf. pi 3241), was born.
[15] The philosopher Clitomachus (according to Sextus, M. 9.182, Carneades' pupil) is representative of this school.
[16] This Suda passage is quoting Sextus Empiricus, Pyrrhoniae Hypotyposes 1.16, in a slightly different way.
[17] See pi 2127; cf. Greek Anthology 6.21.9; 11.131.3.
[18] This is a probable reference to the Stoic criterion of truth "apprehensive presentation" (kataleptike phantasia), that which comes about from what is and it is formed in exact accordance with what is (see Diogenes Laertius 7.46; Sextus, M. 7. 248; 11.183 with Frede's comments in 1999, 300-321).
[19] This is again Stoic doctrine: see Diogenes Laertius 7.134, and alpha 4092.
[20] See Stobaeus, Ecloga 2.76, 22-23 (ed. Wachsmuth).
[21] See Aristotle, Nicomachean Ethics 1138a5 ff.; 1101a14ff.

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