Moscow State Institute of International Relations MGIMOUniversity School

Moscow State Institute of International Relations (MGIMO-University) School of Government and International Affairs & Alexander Shishkin Department of Philosophy The Basics of Philosophy Part III Anthropocentric Philosophy Lecture 8 Epicureans and Stoics Philosophy as the Art of Living

Epicureans and Stoics Philosophy as the Art of Living q The Socratic Schools • The Cyrenaics: The Ethics of Hedonism § § Aristippus: Substantiation of Hedonism Theodorus: The Immoralistic 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 q 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

The Socratic Schools and Their Successors Socrates 469 – 399 Aristippus Eucleidus Plato Phaedo Antisthenes c. 435 – c. 365 c. 430 – c. 360 428/27 – 348/47 417 – c. 350 c. 435 – c. 376 The Cyrenaic School The Megarian School The Academy The Elean. Eretrian School The Cynic School Epicurus 341 – 271 The Epicurean School The Old Academy The Middle Academy The New Academy Aristotle Zeno 384 – 322/21 336 – 264 The Lyceum (Peripatetic School) The Stoic School

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

The Cerenaics The Ethics of Hedonism Abdera Stagira Elea Croton Athens Ephesus Samos Cyrene Miletus

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

The Cyrenaics The Ethics of Hedonism Aristippus c. 435 – c. 365 B. C. Arete Aristippus the Younger Theodorus Hegesias Anniceris c. 340 – c. 250 B. C. 4 th – 3 rd c. B. C. Immoralism Pessimism Optimism

Aristippus Substantiation of Hedonism • 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. Aristippus c. 435 – c. 365 B. C.

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

Hegesias The Pessimistic Interpretation of Hedonism It is true that pleasure is the goal of life, but this goal is unattainable, because pleasure 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 pleasure just as need precedes satisfaction. (2) The pain of frustration can last indefinitely long, whereas the pleasure of satisfaction is brief. but is a reconstruction that draws on later, in fact modern, parallels to Ancient hedonistic philosophy. (3) Means to satisfy our needs are limited, hard to obtain and easily available to but a few. (4) But even these lucky few are never truly happy, because their pleasure is soon replaced with boredom.

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

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

The Cynics The Ethics of Asceticism Antisthenes c. 435 – c. 376 B. C. Diogenes of Sinope c. 404 – c. 323 B. C. Crates of Thebes c. 365 – c. 285 B. C.

The Cynics The Ethics of Asceticism Abdera Elea Croton Sinope Stagira Thebes Athens Cyrene Ephesus Miletus

Antisthenes Substantiation 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.

Diogenes The Practice of Asceticism John William Waterhouse. Diogenes.

Diogenes The Practice of Asceticism Nicolas Poussin. Landscape with Diogenes.

Diogenes The Practice of Asceticism Diogenes and Alexander

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

Crates Refutation of Hedonism Choerylus. On the Tomb of Sardanapalus. 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.

Crates Refutation 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 much and 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 to Cherylus’ Epitaph.

The Epicureans The Ethics of Eudemonism Epicurus 341 – 271 B. C. Hermarchus of Mytilene Metrodorus of Lampsacus c. 325 – c. 250 B. C. (the Younger) 331/30 – 278/77 B. C. Titus Lucretius Carus c. 99 – c. 55 B. C.

The Epicureans The Ethics of Eudemonism Rome Abdera Pompei Elea Stagira Thebes Athens Cyrene Sinope Lampsacus Mytilene Ephesus Samos Miletus

The Epicureans The Ethics of Eudemonism Eudaemonism (Gr. εύδαιμονία, happiness) is a doctrine that the highest ethical goal is happiness.

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

The Epicureans Overcoming Fears prevent happiness Fear of Gods Fear of death Fear of pain 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.

The Epicureans Natural and Vain 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

The Stoics The Autarky of Reason Early Stoa 4 th – 3 rd c. B. C. Middle Stoa 2 nd – 1 st c. B. C. Zeno of Citium c. 336 – c. 264 B. C. 1 st – 2 nd c. A. D. Panaetius of Rhodes c. 185 – c. 110 B. C. Cleanthes of Assos c. 331/30 – c. 232 B. C. Chrisippus of Soli Late Stoa Posidonius of Apamea c. 135 – c. 50 B. C. Lucius Annaeus Seneca c. 4 B. C. – 65 A. D. Epictetus of Hierapolis c. 55 – c. 135 A. D. c. 280/277 – c. 208/204 B. C. Marcus Aurelius 121 – 180 A. D.

The Stoics The Autarky of Reason Zeno of Citium c. 336 – c. 264 B. C. Chrisippus of Soli c. 280/277 – c. 208/204 B. C. Lucius Annaeus Seneca c. 4 B. C. – 65 A. D. Marcus Aurelius Antoninus 121 – 180 A. D.

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

The Stoics The Autarky of Reason Principal Writings • • • Seneca. Moral Epistles to Lucillius Seneca. On Benefits Seneca. Natural Questions Seneca. On the Happy Life Seneca. On the Shortness of Life Seneca. On Providence Lucius Annaeus Seneca c. 4 B. C. – 65 A. D. • Epictetus. The Discourses (transcribed by Arrian) • Marcus Aurelius. To Myself (Meditations) Marcus Aurelius Antoninus 121 – 180 A. D.

The Stoics The Autarky of Reason Eudaemonism (Gr. εύδαιμονία, happiness) is a doctrine that the highest ethical goal is happiness. Autarky (Gr. αύτάρκεια) means self-sufficiency and independence. The word Stoic is derived from Greek Στοά, 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.

The Stoics The Ontology of Early Greek Stoicism • 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). Zeno of Citium c. 336 – c. 264 B. C.

The Stoics Fatalism of Early Stoa Fatalism (Lat. fatum, destiny; fatalis, fatal, predestined) is a philosophical doctrine that identifies determinacy and necessity with, respectively, predestination and inevitability and denies both chance and freedom.

The Stoics Fatalism 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)

The Stoics The Ethics of Later Roman Stoicism Only that can be considered ultimate good that will under no circumstance be 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.

Questions?