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--- cyrenaics:cyrenaics [2013/10/23 19:51] – 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 ======
-{{ :cyrenaics:aristippus_beach2.jpg?450|Cyrenaics on the Beach Shipwrecked}}
 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' doctrine of the Chief Good. The Cyrenaics accepted this imperative but instead of fulfilling it through Virtue they choose to fulfill the Chief Good through a doctrine of pleasure. The supremacy of pleasure is to what all things aim. The epistemological foundations of Cyrenaism are derived from the skeptical views of Protagoras. The idea that knowledge is relative is prominent in Cyrenaic thought and is used to justify their hedonistic ethical doctrines.
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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.
-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.  Cyrenaism was loosely governed and a spectrum of what constitutes pleasure existed. As expectations of doctrine building took the place of Socratic questioning in philosophy, Cyreniacs failed to live up to the common expectations; their doctrines became a set of maxims for living rather than a solid philosophical school with systematic ideas. Because of the unraveling of Cyrenaic principles, it is assumed that the school eventually merged into Epicureanism which housed a more robust and systematic form of hedonism.\\
+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.  Cyrenaism was loosely governed and a spectrum of what constitutes pleasure existed. As expectations of doctrine building took the place of Socratic questioning in philosophy, Cyreniacs failed to live up to the common expectations; their doctrines became a set of maxims for living rather than a solid philosophical school with systematic ideas. Because of the unraveling of Cyrenaic principles, it is assumed that the school eventually merged into Epicureanism which housed a more robust and systematic form of hedonism.
+Modeled from this source: Turner, William. "Cyrenaic School of Philosophy." The Catholic Encyclopedia. Vol. 4. New York: Robert Appleton Company, 1908. 15 Nov. 2015 <http://www.newadvent.org/cathen/04591a.htm>.
 \\
-**Author Notes**\\
 \\
-This webpage contains the lives, writings, and doctrines of the Cyrenaic school by compiling the primary sources of the material. Its is not a summary or analysis of the Cyrenaic school and it 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 disparate references strewn across the Internet and libraries into one place.
+**Editor Notes**\\
+\\
+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.
+Compiled, annotated, and edited by Frank Redmond.
+  * 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.
-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 on this page. 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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 ===== Aristippus: Dictionary of Greek and Roman Biography and Mythology =====
-<blockquote>Aristippus son of Aritades, born at Cyrene, and founder of the Cyrenaic School of Philosophy, came over to Greece to be present at the Olympic games, where he fell in with Ischomachus the agriculturist (whose praises are the subject of Xenophon's Oeconomicus), and by his description was filled with so ardent a desire to see Socrates, that he went to Athens for the purpose (Plut. de Curios. 2), and remained with him almost up to the time of his execution, b. c. 399. Diodorus (xv. 76) gives b. c. 366 as the date of Aristippus, which agrees very well with the facts which we know about him, and with the statement (Schol. ad Aristopli. Plut. 179), that Lais, the courtesan with whom he was intimate, was born b. c. 421.
+<blockquote>Aristippus, son of Aritades, born at Cyrene, and founder of the Cyrenaic School of Philosophy, came over to Greece to be present at the Olympic games, where he fell in with Ischomachus the agriculturist (whose praises are the subject of Xenophon's Oeconomicus), and by his description was filled with so ardent a desire to see Socrates, that he went to Athens for the purpose (Plut. de Curios. 2), and remained with him almost up to the time of his execution, 399 BC. Diodorus (xv. 76) gives 366 BC as the date of Aristippus, which agrees very well with the facts which we know about him, and with the statement (Schol. ad Aristopli. Plut. 179), that Lais, the courtesan with whom he was intimate, was born 421 BC.
-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 in his mode of living ; he indulged in sensual gratifications, and the society of the notorious Lais ; he took money for his teaching (being the first of the disciples of Socrates who did so, (Diog. Laert. ii. 65), and avowed to his instructor that he resided in a foreign land in order to escape the trouble of mixing in the politics of his native city. (Xen. Mem. ii. 1.) He passed part of his life at the court of Dionysius, tyrant of Syracuse, and is also said to have been taken prisoner by Artaphernes, the satrap who drove the Spartans from Rhodes b. c. 396. (Diod. Sic. xiv. 79 ; see Brucker, Hist. Crit. Phil. ii. 2, 3.) He appears, however, at last to have returned to Cyrene, and there he spent his old age. The anecdotes which are told of him, and of which we find a most tedious number in Diogenes Laertius (ii. 65, &c.), by no means give us the notion of a person who was the mere slave of his passions, but rather of one who took a pride in extracting enjoyment from all circumstances of every kind, and in controlling adversity and prosperity alike. They illustrate and confirm the two statements of Horace (Ep. i. 1. 18), that to observe the precepts of Aristippus is "milii res, non me rebus subjungere" and (i. 17. 23) that, "omnis Aristippum decuit color et status et res." Thus when reproached for his love of bodily indulgences, he answered, that there was no shame in enjoying them, but that it would be disgraceful if he could not at any time give them up. When Dionysius, provoked at some of his remarks, ordered him to take the lowest place at table, he said, " You wish to dignify the seat." Whether he was prisoner to a satrap, or grossly insulted and even spit upon by a tyrant, or enjoying the pleasures of a banquet, or reviled for faithlessness to Socrates by his fellow-pupils, he maintained the same calm temper. To Xenophon and Plato he was very obnoxious, as we see from the Memorabilia (I. c.), where he maintains an odious discussion against Socrates in defence of voluptuous enjoyment, and from the Phaedo (p. 59, c), where his absence at the death of Socrates, though he was only at Aegina, 200 stadia from Athens, is doubtless mentioned as a reproach. Aristotle, too, calls him a sophist (Metaphys. ii. 2), and notices a story of Plato speaking to him. with rather undue vehemence, and of his replying with calmness. (Rhet. ii. 23.) He imparted his doctrine to his daughter Arete, by whom it was communicated to her son, the younger Aristippus (hence called Mother-Taught), and by him it is said to have been reduced to a system. Laertius, on the authority of Sotion (b. c. 205) and Panaetius (b. c. 143), gives a long list of books whose authorship is ascribed to Aristippus, though he also says that Sosicrates of Rhodes (b. c. 255) states, that he wrote nothing. Among these are treatises "Concerning Education", "Concerning Virtue", "Concerning Fortune", and many others. Some epistles attributed to him are deservedly rejected as forgeries by Bentley. (Dissertation on Phalaris p. 104.) One of these is to Arete, and its spuriousness is proved, among other arguments, by the occurrence in it of the name of a city near Cyrene, Berenike, which must have been given by the Macedonians, in whose dialect Beta stands for Phi, so that the name is equivalent to Pherenike, the victorious.
+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 in his mode of living; he indulged in sensual gratifications, and the society of the notorious Lais; he took money for his teaching being the first of the disciples of Socrates who did so (Diog. Laert. ii. 65), and avowed to his instructor that he resided in a foreign land in order to escape the trouble of mixing in the politics of his native city. (Xen. Mem. ii. 1.) He passed part of his life at the court of Dionysius, tyrant of Syracuse, and is also said to have been taken prisoner by Artaphernes, the satrap who drove the Spartans from Rhodes 396 BC. (Diod. Sic. xiv. 79) He appears, however, at last to have returned to Cyrene, and there he spent his old age. The anecdotes which are told of him, and of which we find a most tedious number in Diogenes Laertius (ii. 65, &c.), by no means give us the notion of a person who was the mere slave of his passions, but rather of one who took a pride in extracting enjoyment from all circumstances of every kind, and in controlling adversity and prosperity alike. They illustrate and confirm the two statements of Horace (Ep. i. 1. 18), that to observe the precepts of Aristippus is “milii res, non me rebus subjungere” and (i. 17. 23) that, “omnis Aristippum decuit color et status et res.” Thus when reproached for his love of bodily indulgences, he answered, that there was no shame in enjoying them, but that it would be disgraceful if he could not at any time give them up. When Dionysius, provoked at some of his remarks, ordered him to take the lowest place at table, he said, ”You wish to dignify the seat.” Whether he was prisoner to a satrap, or grossly insulted and even spit upon by a tyrant, or enjoying the pleasures of a banquet, or reviled for faithlessness to Socrates by his fellow-pupils, he maintained the same calm temper. To Xenophon and Plato he was very obnoxious, as we see from the Memorabilia (I. c.), where he maintains an odious discussion against Socrates in defence of voluptuous enjoyment, and from the Phaedo (p. 59, c), where his absence at the death of Socrates, though he was only at Aegina, 200 stadia from Athens, is doubtless mentioned as a reproach. Aristotle, too, calls him a sophist (Metaphys. ii. 2), and notices a story of Plato speaking to him. With rather undue vehemence, and of his replying with calmness (Rhet. ii. 23.) He imparted his doctrine to his daughter Arete, by whom it was communicated to her son, the younger Aristippus (hence called Mother-Taught), and by him it is said to have been reduced to a system. Laertius, on the authority of Sotion (205 BC) and Panaetius (143 BC), gives a long list of books whose authorship is ascribed to Aristippus, though he also says that Sosicrates of Rhodes (255 BC) states, that he wrote nothing. Among these are treatises “Concerning Education”, “Concerning Virtue”, “Concerning Fortune”, and many others. Some epistles attributed to him are deservedly rejected as forgeries. One of these is to Arete, and its spuriousness is proved, among other arguments, by the occurrence in it of the name of a city near Cyrene, Berenike, which must have been given by the Macedonians, in whose dialect Beta stands for Phi, so that the name is equivalent to Pherenike, the victorious.
-Source: Dictionary of Greek and Roman Biography and Mythology\\
-Edited by William Smith\\
+Source: Smith, William. Dictionary of Greek and Roman Biography and Mythology. Boston: Little, Brown, 1867. Internet resource.</blockquote>
-In Three Volumes Boston: Little, Brown, and Company, 1867</blockquote>
 ===== Satirical and Poetical Interpretation of Aristippus =====
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 {{ :cyrenaics:cyrene-map.jpg?250 |Location of Cyrene}}\\
-----
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