The Basics of Philosophy

1. Moscow State Instituteof International Relations (MGIMO-University)School of Government and International Affairs& Alexander ShishkinDepartment of Philosophy The Basics of Philosophy Part IIIAnthropocentric Philosophy Lecture 8Epicureans and Stoics Philosophy as the Art of Living

2. Epicureans and StoicsPhilosophy as the Art of Living • The Socratic Schools • The Cyrenaics:The Ethics of Hedonism • Aristippus: Substantiation of Hedonism • Theodorus: The Amoralistic Interpretation of Hedonism • Hegesias: The Pessimistic Interpretation of Hedonism • Anniceris: The Optimistic Interpretation of Hedonism • The Cynics:The Ethics of Asceticism • Antisthenes: Substantiation of Asceticism • Diogenes: The Practice of Asceticism • Crates: Refutation of Hedonism • The Hellenistic Philosophy • The Epicureans:The Ethics of Eudemonism • Overcoming Fears • Natural and Vain Desires • The Stoics:The Autarky of Reason • The Ontology of Early Greek Stoicism • The Ethics of Later Roman Stoicism

3. The Socratic Schoolsand Their Successors Socrates 469 – 399 Aristippusc.435–c.365 Eucleidusc. 430–c.360 Plato428/27–348/47 Phaedo417 – c.350 Antisthenesc.435 – c. 376 TheCyrenaicSchool TheMegarianSchool TheAcademy The Elean-EretrianSchool The CynicSchool Epicurus 341–271 Aristotle384–322/21 Zeno336–264 The OldAcademy The MiddleAcademy TheEpicureanSchool The Lyceum (PeripateticSchool) The StoicSchool The NewAcademy

4. AthensThe Capital of Greek Philosophy Platonists Peripatetics Antisthenes Plotinus Plato Aristotle Socrates Zeno Epicurus Hypatia Averroës Parmenides Diogenes Pythagoras Heracleitus Anaximander Raphael.The School of Athens.

5. The CerenaicsThe Ethics of Hedonism Abdera Stagira Elea Athens Ephesus Miletus Cyrene

6. The CyrenaicsThe Ethics of Hedonism Hedonism(Gr.ήδονή,pleasure,akin to Gr. ήδύς, sweet)is an ethical doctrine thatpleasure is the sole or chief good in life.

7. The CyrenaicsThe Ethics of Hedonism Aristippus c. 435– c. 365 B.C. Arete Aristippusthe Younger Theodorus c. 340 – c. 250 B.C. Hegesias 4th – 3rd c. B.C. Anniceris 4th – 3rd c. B.C. Amoralism Pessimism Optimism

8. AristippusSubstantiation of Hedonism Aristippus c. 435 – c. 365 B.C. • The sole true good is physical pleasure;the sole true evil, physical pain. • Men are miserable because they foolishly mistake means (e.g. wealth) for ends. • Wise is he who knows good from evil and knows how to put this knowledge to use; wisdom is the art of happiness. • In his pursuit of pleasure a wise man is guided by the principle of measure, otherwise he risks becoming a slave to his pleasures, instead of being their master.

9. TheodorusThe Amoralistic Interpretation of Hedonism If pleasure is the sole goodand pain is the sole evil, This summary is not presumed to be Theodorus’ authentic argument, all the rest, which is neither pleasure, nor pain, areindifferent. A wise man will not, therefore, consider theft, sacrilege, perjury, or treachery evil. He wouldabstain fromthem not because he finds such deeds wicked, but because he wants to avoid the pain of punishment. but is a reconstruction that draws on later, in fact modern, parallels to Ancient hedonistic philosophy. He would not hesitate to commit these so called “crimes”, if they promised pleasure and he were sure of impunity.

10. HegesiasThe Pessimistic Interpretation of Hedonism It is true that pleasure is the goal of life,but this goal is unattainable, becausepleasure and pain are inseparable. This summary is not presumed to be Hegesias’ authentic argument, (1) Pleasure is the outcome of satisfied need, but frustration precedes pleasurejust as need precedes satisfaction. (2) The pain of frustration can lastindefinitely long, whereas the pleasure of satisfaction is brief. (3) Means to satisfy our needs are limited, hard to obtain andeasily available to but a few. but is a reconstruction that draws on later, in fact modern, parallels to Ancient hedonistic philosophy. (4) But even these lucky few are never truly happy, because their pleasure is soon replaced with boredom.

11. AnnicerisThe Optimistic Interpretation of Hedonism A life full of pleasures is possible,provided we do not limit pleasures to those of the body. This summary is not presumed to be Anniceris’ authentic argument, (1) The spectrum of possible pleasures is expanded by adding mental pleasures. (2) Means of satisfying mental needs are consumed, but not destroyedin the process of satisfaction, and thus remain available both for our future consumption and to other people. but is a reconstruction that draws on later, in fact modern, parallels to Ancient hedonistic philosophy. (3) Unlike bodily pleasure, pleasures of the mindare not ephemeral.

12. The CynicsThe Ethics of Asceticism Hedonism(Gr.ήδονή,pleasure,akin to Gr. ήδύς, sweet)is an ethical doctrine thatpleasure is the sole or chief good in life. Asceticism (Gr.,άσκητής,one that exercises)is an ethical doctrinethat self-denial is a meansto achieve the ultimate good. The word Cynic is derived from Greekκύων(Gen.κυνός),meaning dog.

13. The CynicsThe Ethics of Asceticism Antisthenesc. 435 – c. 376 B.C. Diogenes of Sinopec. 404 – c. 323 B.C. Crates of Thebes c. 365 – c. 285 B.C.

14. The CynicsThe Ethics of Asceticism Sinope Abdera Stagira Elea Thebes Ephesus Athens Miletus Cyrene

15. AntisthenesSubstantiation of Asceticism If happiness depends on satisfaction of our needs, the less needs we have,the more easily is happiness attained. (1) Self-denial (a curb on our needs)is therefore the shortest and the surest way to happiness. Such restraint is not impossible and not unnatural, because our needs are, for the most part, artificial. (2) The less needs we have, the less we depend on circumstance and other people, the greater is our freedom.

16. DiogenesThe Practice of Asceticism John William Waterhouse.Diogenes.

17. DiogenesThe Practice of Asceticism Nicolas Poussin.Landscape with Diogenes.

18. DiogenesThe Practice of Asceticism Diogenes andAlexander

19. DiogenesThe Practice of Asceticism Diogenes in his barrel and Crates of Thebes who gives up wealth for virtue

20. CratesRefutation of Hedonism Though knowing full well that thou art but mortal, indulge thy desire, find joy in thy feasts.Dead, thou shalt have no delight.Yes, I am dust, though I was king of mighty Nineveh.I have only what I have eaten, what wantonness I have committed,what joys I received through passion;but my many rich possessions are now utterly dissolved. This is a wise counsel for living, and I shall forget it never. Choerylus. On the Tomb of Sardanapalus.

21. CratesRefutation of Hedonism Though knowing full well that thou art but mortal, Feed thy soul with sweet wise sayings,for it is not food that soul lives on.Miserable am I who have eaten so muchand indulged so many desires!That much I have which I have learnt and thought, The noble lessons taught me by the Muses; But wealth amassed is prey to vanity. Crates of Thebes. A Response toCherylus’ Epitaph.

22. The EpicureansThe Ethics of Eudemonism Epicurus 341–271 B.C. Hermarchusof Mytilene c. 325 – c. 250 B.C. Metrodorusof Lampsacus(the Younger) 331/30 – 278/77 B.C. Titus Lucretius Carusc. 99– c. 55 B.C.

23. The EpicureansThe Ethics of Eudemonism Sinope Abdera Lampsacus Stagira Mytilene Elea Thebes Ephesus Athens Miletus Samos Cyrene

24. The EpicureansThe Ethics of Eudemonism Eudaemonism(Gr.εύδαιμονία,happiness)is a doctrine that the highest ethical goalis happiness.

25. Epicurus. On Nature(lost) Epicurus. Letter to Herodotus Epicurus. Letter to Menoeceus Epicurus. Principal Doctrines Titus Lucretius Carus. On the Nature of Things The EpicureansThe Ethics of Eudemonism Principal Writings Epicurus 341–271 B.C. Titus Lucretius Carusc. 99– c. 55 B.C.

26. The EpicureansOvercoming Fears Fearsprevent happiness Fear ofGods Fear ofdeath Fear ofpain Gods are blessed beings that do not concern themselves with us, therefore, we need not concern ourselves with them. Death is nothing to us, because there is no death while we are alive, and no us after we are dead. Intense pain never lasts long: it either kills or ends; whereas, bearable pain is endurable.

27. The EpicureansNatural and Vain Desires Desires (wants) Natural Vain Necessary Unnecessary Aimed at preventing suffering,e.g. drinking,when thirsty Aimed at diversifying pleasure,e.g. exquisite food Unnatural and unnecessary,e.g. wreaths and statues

28. The StoicsThe Autarky of Reason Early Stoa4th – 3rd c. B.C. Middle Stoa2nd– 1st c. B.C. Late Stoa1st – 2nd c. A.D. Zeno of Citiumc. 336– c. 264 B.C. Panaetiusof Rhodesc. 185– c. 110 B.C. LuciusAnnaeus Senecac. 4 B.C. –65 A.D. Cleanthes of Assosc. 331/30 – c. 232 B.C. Posidoniusof Apameac. 135 – c. 50 B.C. Epictetus of Hierapolisc. 55– c. 135 A.D. Chrisippusof Solic. 280/277 – c. 208/204 B.C. Marcus Aurelius121–180 A.D.

29. The StoicsThe Autarky of Reason Zeno of Citiumc. 336– c. 264 B.C. Chrisippus of Solic. 280/277 – c. 208/204 B.C. LuciusAnnaeus Senecac. 4 B.C. –65 A.D. Marcus AureliusAntoninus121–180 A.D.

30. The StoicsThe Autarky of Reason Sinope Rome Abdera Lampsacus Stagira Mytilene Elea Assos ← Cordoba Thebes Hierapolis Ephesus Athens Miletus Soli Samos Citium Cyrene

31. Seneca. Moral Epistlesto Lucillius Seneca. On Benefits Seneca. Natural Questions Seneca. On the Happy Life Seneca. On the Shortness of Life Seneca. On Providence Epictetus. The Discourses(transcribed by Arrian) Marcus Aurelius. To Myself (Meditations) The StoicsThe Autarky of Reason Principal Writings LuciusAnnaeus Senecac. 4 B.C. –65 A.D. Marcus Aurelius Antoninus121–180 A.D.

32. The StoicsThe Autarky of Reason Eudaemonism(Gr.εύδαιμονία,happiness)is a doctrine that the highest ethical goalis happiness. Autarky(Gr.αύτάρκεια) means self-sufficiencyand independence. The word Stoic is derived from GreekΣτοά,meaning portico, referring in this case to the Στοά Ποικίλη(“the Painted Porch”), a public building in Athenian Agora in which Zeno taught his philosophy.

33. The StoicsThe Ontology of Early Greek Stoicism Zeno of Citiumc. 336– c. 264 B.C. • The world (cosmos) is a universal live organism identical to God (pantheism). • The world soul(pneuma),made of primordial fire and aether, is manifestation of Universal Reason (Logos) that rules the world just like human soul rules human body. • Everything that is, being but a part of this universal organism, is fully determined by the whole(absolute determinism). • Individual human life is likewise predestined(fatalism).

34. The Stoics Fatalism of Early Stoa Fatalism(Lat.fatum,destiny; fatalis,fatal, predestined)is a philosophical doctrinethat identifies determinacyandnecessitywith, respectively, predestination and inevitabilityand denies both chance and freedom.

35. The StoicsFatalism of Early Stoa Lead me, Zeus, and you too, Destiny,To wherever your decrees have assigned me.I follow readily, but if I choose not,Wretched though I am, I must follow still.Fate guides the willing, but drags the unwilling. Cleanthes.Hymn to Zeus(translated by Seneca)

36. The StoicsThe Ethics of Later Roman Stoicism Only that can be considered ultimate goodthat will under no circumstancebe the cause of misery. Such goods as wealth, health, family, social status, etc., can be lost. The loss of what we hold dear makes us miserable, therefore, none of these can be considered ultimate good. Wisdom is the only possession that cannot be taken away; hence wisdom is the ultimate good. Wise is he who knows what is ultimate good; happy is he who possesses ultimate good; the latter being wisdom, the wise man is necessarily happy.

37. Questions?