cyrenaics:cyrenaics
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cyrenaics:cyrenaics [2012/10/27 16:32] – [Horace, Epistles 1.17.1-32] frank | cyrenaics:cyrenaics [2016/07/16 21:56] (current) – [Aristippus: Dictionary of Greek and Roman Biography and Mythology] frank | ||
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====== The Cyrenaics Resource ====== | ====== The Cyrenaics Resource ====== | ||
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+ | The Cyrenaic school of philosophy, named from the city of Cyrene where the movement was founded, expanded in influence from about 400 BC to 300 BC and thereafter quickly dissipated. The Cyrenaics believe that Hedonism is the source of happiness and that pleasure is the chief good at which all things are intended. It is common wisdom that there are two main sources for Cyrenaism, namely Socrates and the sophists, in particular Protagoras. The ethical doctrines of the school are derived from Socrates' | ||
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+ | Aristippus of Cyrene, ca. 400 BC, is considered to be the founder of the school. While it is unclear how much of later Cyrenaic doctrine is derived from his life and writings, he does provide a crucial link to Socrates who is considered the founder of many other schools of thought in Ancient Greece and it lends credibility and authority to the Cyrenaic endeavor. | ||
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+ | The Cyrenaics began their philosophical inquiry by agreeing with Protagoras that all knowledge is relative. On a very basic level, the elemental senses can determine what is true but things do not have meaning or significance in-and-of-themselves. From this premise, the Cyrenaics concluded that we can only understand our feelings or the impressions of what things produce upon us. When this insight is put to practical use, it is determined that happiness can only be obtained through pleasurable sensations (since they are real) and the avoidance of painful situations. Bodily pleasures are more intense than mental image-based pleasures. Likewise, physical pain is more intense than mental anguish. Pleasure, therefore, is the path to happiness. The measure of a good individual is if he or she can maximize their pleasure and minimize their pain. Unlike the doctrine of the Cynics, Virtue is a not a shortcut to happiness; Virtue is a means to obtain more pleasure. It is not the end. | ||
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+ | Many of the figures of the Cyrenaics subscribed to the ideas originally laid out by Aristippus and his immediate followers but also had other interests in using Cyrenaic doctrine. Theodorus took the doctrine to the extreme and was known as the atheist for his heterodox views on the divine. Euhemerus, although not normally grouped with the Cyrenaics, used their doctrine to develop a unique idea on how the divine mythology was formed from human, historical characters. Hegesias determined that life may not be worth living and became so influential being a “Death Persuader” he had to be silenced for the public good. | ||
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+ | Over time, however, the Cyrenaic doctrine dissolved. The base sensist approach to happiness eroded over time. The pleasure doctrine shifted to reduce pleasure to a mere negative state where painlessness is considered to be the route to happiness. Others considered pleasure to be mere “cheerfulness and indifference”. The parallels to the Epicurean ideal position of emotional calm (sagicity) are manifest. | ||
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+ | Modeled from this source: Turner, William. " | ||
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+ | **Editor Notes**\\ | ||
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+ | This handbook contains the lives, writings, and doctrines of the Cyrenaic school by compiling the primary sources of the material. This handbook is not a summary or analysis of the Cyrenaic school. This handbook provides all of the (open and available) references to the Cyrenaic school within the ancient texts. Its main function is to put together in one place all of the references into one book. It is designed for the scholar and for the student. The scholar can use this resource to save time by having everything ready in one place. All references are taken from copyright-expired texts or open source (free) texts from places like Gutenberg and Archive.org. No copyrighted material is used in this book. All endnotes point to the source of each reference. The student of ancient philosophy will find this to be an aid to your understanding of the Cyrenaic school and may even influence your thinking. Many will undoubtedly use this book to aide their understanding of Hellenic Philosophy and Epicureanism. | ||
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+ | Compiled, annotated, and edited by Frank Redmond. | ||
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+ | * Frank Redmond – 2012 (1st Edition; 1.0) | ||
+ | * Frank Redmond – 2015 (2nd Edition; 2.0) | ||
+ | * Frank Redmond – 2016 (2nd Edition; 2.2) | ||
+ | * 2nd Edition (2015) modifications – Fixed minor content bugs; corrected citations; added and replaced textual content. | ||
+ | * 2nd Edition (2016) modifications – Changed style; standardized citations. | ||
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===== Aristippus: Dictionary of Greek and Roman Biography and Mythology ===== | ===== Aristippus: Dictionary of Greek and Roman Biography and Mythology ===== | ||
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- | Though a disciple of Socrates, he wandered both in principle and practice very far from the teaching and example of his great master. He was luxurious | + | Though a disciple of Socrates, he wandered both in principle and practice very far from the teaching and example of his great master. He was luxurious |
- | Source: Dictionary of Greek and Roman Biography and Mythology\\ | + | |
- | Edited by William Smith\\ | + | Source: |
- | In Three Volumes | + | |
===== Satirical and Poetical Interpretation of Aristippus ===== | ===== Satirical and Poetical Interpretation of Aristippus ===== | ||
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cyrenaics/cyrenaics.1351373548.txt.gz · Last modified: 2014/01/14 22:40 (external edit)