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The Stoics standardly defined a cognitive impression as one that came from what is, was stamped and impressed exactly in accordance with it, and was, accordingly, such that it couldn't be false (see e.g. Sextus Against the Logicians [= Adversus Mathematicos books 7 8, 'M.'] 7.248 or Cicero Ac. 2.77).
The Stoics insist that the cognitive impression not only "arises from what is and is stamped and impressed in accordance" with the thing from which it arises, but also that it is "such as could not arise from that which is not".
Zeno's conception of cognition (katalêpsis, literally grasping, apprehension), which figures in the notion of a cognitive impression, tries to resolve a basic epistemological problem.
Assent to a cognitive impression will guarantee that what you assent to is true.
Weak and changeable assent to a cognitive impression is only an act of ignorance.
Doesn't this show that there is no such thing as a cognitive impression?
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But we know that Antiochus argued that, by abandoning the full Stoic account of cognition and its commitment to cognitive impressions satisfying the complete Stoic definition, Philo succeeded only in bringing about the result he most wanted to avoid, namely that knowledge is impossible (Acad. 2.18).
The Skeptics responded by denying the existence of cognitive impressions.
Cognitive impressions, if there are any, have no superiority.
That is, not all true impressions are cognitive, but all cognitive impressions are true.
He argued that probable impressions are a wholly inadequate substitute for cognitive impressions (Acad.
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Justyna Jupowicz-Kozak
CEO of Professional Science Editing for Scientists @ prosciediting.com