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Willing the Good: Agathon and Prohairesis
The Roman Stoics: Seneca and Epictetus 3 Willing the Good: Agathon and Prohairesis 1. The Good Benefits, and so Does Virtue (1) Aetius (Greek doxographer, c. 100 CE): “The Stoics said that wisdom (σοφία) is scientific knowledge (ἐπιστήµη, epistēmē) of the divine and the human, and that philosophy is the practice of expertise in utility (φιλοσοφίαν ἄσκησιν ἐπιτηδείου τέχνης). Virtue first and foremost is utility, and virtues, at their most generic, are triple: the physical one (φυσικόν), the ethical one (ἠθικόν), and the logical one (λογικόν). Hence philosophy too has three parts: physics, ethics and logic. Physics is practised whenever we investigate the world and what is in it, ethics is our engagement with human life, and logic our engagement with discourse, which they also call dialectic.” (LS 26A, SVF 2.35). (2) Seneca’s point in The Happy Life, ‘true happiness is located in virtue’ (16.1). So, there is a connection between happiness (eudaimonia), virtue, and the good (ἀγαθὸν, agathon). Aristotle’s idea: the good is the end (aim) of all action. The highest good (i.e. the ariston) is self-sufficient (autarkes) and final (teleion), and so the (super-)end of action (tōn praktōn ousa telos; NE I.7 1097b20). So, formally, the good is what is not done for the sake of anything else. (Note there is a range of ‘lower’ goods—the ‘indifferents’. Their value is instrumental; some of these goods are ‘worth choosing’; see below). (3) The highest (and only real) good is virtue; the only bad is vice. The good constitutes a genuine benefit for the individual, it has utility; it is intrinsically valuable (as just hinted: an end in itself); the key to a happy life. -
The Stoics and the Practical: a Roman Reply to Aristotle
DePaul University Via Sapientiae College of Liberal Arts & Social Sciences Theses and Dissertations College of Liberal Arts and Social Sciences 8-2013 The Stoics and the practical: a Roman reply to Aristotle Robin Weiss DePaul University, [email protected] Follow this and additional works at: https://via.library.depaul.edu/etd Recommended Citation Weiss, Robin, "The Stoics and the practical: a Roman reply to Aristotle" (2013). College of Liberal Arts & Social Sciences Theses and Dissertations. 143. https://via.library.depaul.edu/etd/143 This Thesis is brought to you for free and open access by the College of Liberal Arts and Social Sciences at Via Sapientiae. It has been accepted for inclusion in College of Liberal Arts & Social Sciences Theses and Dissertations by an authorized administrator of Via Sapientiae. For more information, please contact [email protected]. THE STOICS AND THE PRACTICAL: A ROMAN REPLY TO ARISTOTLE A Thesis Presented in Partial Fulfillment of the Degree of Doctor of Philosophy August, 2013 BY Robin Weiss Department of Philosophy College of Liberal Arts and Social Sciences DePaul University Chicago, IL - TABLE OF CONTENTS - Introduction……………………..............................................................................................................p.i Chapter One: Practical Knowledge and its Others Technê and Natural Philosophy…………………………….....……..……………………………….....p. 1 Virtue and technical expertise conflated – subsequently distinguished in Plato – ethical knowledge contrasted with that of nature in -
Pyrrhonism and Cartesianism – Episode: External World and Aliens
Philosophy department, CEU Budapest, Hungary Table of Contents Table of Contents ....................................................................................................................... 1 Table of Contents ....................................................................................................................... Pyrrhonism and 2 List of Abbreviations .................................................................................................................. 3 IntroductionCartesianism: ................................................................................................................................ external 4 1.Methodological and practical skepticism: theory and a way of life ........................................ 6 2.Hypothetical doubt,world practical concerns and and the existence aliens of the external world .................. 13 2.1. An explanation for Pyrrhonists not questioning the existence of the external world .... 18 In partial2.2. An analysisfulfillment of whether ofPyrrhonists the requirements could expand the scope for of theirthe skepticism to include the external world .................................................................................................... 21 3.Pyrrhonism, Cartesianism and degreesome epistemologically of Masters interesting of Artsquestions ..................... 27 Conclusion ................................................................................................................................ by Tamara Rendulic 37 References ............................................................................................................................... -
Prosochē: Illuminating the Path of the Prokoptōn
Prosochē: Illuminating the Path of the Prokoptōn by Christopher Fisher Prosochē (προσοχή) [pro-soh-KHAY]—the attitude and practice of attention—is the fundamental Stoic spiritual attitude.1 It is a state of continuous, vigilant, and unrelenting attentiveness to oneself—the present impressions, present desires, and present actions which shape one's moral character (prohairesis).2 When you relax your attention for a while, do not fancy you will recover it whenever you please; but remember this, that because of your fault of today your affairs must necessarily be in a worse condition in future occasions. (Discourses 4.12.1) In this brief essay I will attempt to explain the meaning of prosochē, why it is a necessary element of Stoicism practiced as a way of life, and what benefits one can expect from consistent, vigilant attention to their assents, desires, and actions. Additionally, I will point to some specific exercises or practices to help the prokoptōn (one who is making progress)3 develop and deepen the attitude and practice of prosochē. Prosochē is essential for the prokoptōn to practice the three Stoic disciplines4 prescribed by Epictetus (Discourse 3.2.1-5). Constant attention is necessary to live according to Nature. Once one embarks on the path of the prokoptōn, the attitude of prosochē serves as an ever-present, vigilant watchman to ensure one continues to make forward progress. As Epictetus warns, relaxing our attention (prosochē) is not only dangerous because of the faults which may be committed in the present, but “because of your fault today your affairs must be necessarily in a worse condition on future occasions” (Discourses 4.12.1). -
Stoic Ethics: Sketching Key Ideas
The Stoics | οἱ Στωικοί 7 Stoic Ethics: Sketching Key Ideas Sources. Early Stoics aim to systematise an ethics that roots in Socrates and a Cynic called Krates, who was a teacher of Zeno’s. Later Stoics (Seneca, Epictetus, Marcus Aurelius) discuss philosophical therapy, which could be seen as practical ethics. Note that therapeia (θεραπεία) means ‘looking after’ or ‘taking care’. 1. Impulse (ὁρμή, hormê): the soul’s movement towards an object; desires, wants, passions; in rational beings ideally grounded in assent. 2. Oikeiôsis (οἰκείωσις): the first impulse of everything is a sort of appropriation, or familiarisation; a sort of affiliation to something that belongs to the thing in question, hence everything seeks out what is suited to it. A thing’s first act of oikeiôsis is to maintain itself in existence, or to main its constitution (pneumatic coherence). This is like Spinoza’s conatus, according to which all things strive perservere in their being (Ethics IIIP6). Oikeiôsis is continuous: minimally, keeping tenor; maximally, appropriate the cosmic constitution. We are cosmopolites (πολίτης τοῦ κόσμου, politês tou kosmou). 3. Kathêkon (καθῆκον): proper function, whatever we do that is consistent with our nature and has a justification/reason; the appropriate. If x is part of our nature, then x-ing is best/rational for us to do. Prescriptive power. See LS53Q: impulsive impressions are evaluative, that x is kathêkon (for me). 4. Indifferents (ἀδιάφορος, adiaphoros): even what conventionally seems very valuable or disvaluable, such as health or poverty, the value of most things is indifferent, even death and life. Indifferents have no intrinsic moral value: they are neither good nor bad. -
Emotions.Pdf
April 2011 Forthcoming in R. Crisp ed, The Oxford Handbook to the History of Ethics Emotion and the Emotions Susan Sauvé Meyer Adrienne M. Martin A prominent theme in twentieth and early twenty-first century moral philosophy is that a full and accurate picture of the ethical life must include an important role for the emotions. The neglect of the emotions has been a major point of criticism raised against the dominant consequentialist, Kantian, and contractualist theories by virtue ethicists such as G.E.M. Anscombe, Alisdair MacIntyre, Martha Nussbaum, and Michael Stocker. Bernard Williams and Susan Wolf also develop a similar line of criticism as part of their arguments against the supremacy or priority of moral values as conceived by utilitarianism and other “impartialist” theories. There are a number of reasons why it might be a mistake for moral philosophy to neglect the emotions. To name just three: 1. It seems obvious that emotions have an important influence on motivation, and that proper cultivation of the emotions is helpful, perhaps essential, to our ability to lead ethical lives. 2. It is also arguable that emotions are objects of moral evaluation, not only because of their influence on action, but in themselves. In other words, it is a plausible thesis that an ethical life involves feeling certain ways in certain circumstances and acting from certain feelings in certain circumstances. 3. Finally, a more contentious thesis, but certainly worth considering, is that some emotions are forms of ethical perception, judgment, or even knowledge. The bulk of this chapter surveys the Ancient ethical tradition that inspires the virtue ethicist’s critique, revealing versions of each of these three theses in one guise or another. -
Hellenistic Philosophy
Hellenistic Philosophy drishtiias.com/printpdf/hellenistic-philosophy Introduction The Greek philosophy began as speculation into the nature of the cosmos or universe (Meta Physics). The early philosophers, in the Pre-Socratic era, like Sophists, Democritus, Pythagoras and others made bold speculations about the origins and nature of the universe. With the advent of Socrates, Plato, and Aristotle, the focus of philosophy also shifted towards morality, virtues and ethics. However, due to the sudden death of Alexander the Great (in 323 BC), the whole of Greece fell into a state of uncertainty & local wars and later it became a province of Rome. The empires that succeeded him, known as the Hellenistic empires, lasted for hundreds of years and spread Greek culture over huge territories. As the life of the average citizen was changing, the prevalent philosophical thought also underwent a change. Political, social and moral environment no longer sustained the creative impulses in philosophical thought and this gave rise to Hellenistic Age or post-Aristotelian philosophy. A common element of the philosophers in Hellenistic age was that the focus of Philosophy was shifting from general understanding of the universe to individual life and its perception as an “art of life”. Philosophy ends up being a driver of life and a source of relief, a healing art, a way to cope with a hostile world. This period saw the emergence of the three great schools of moral philosophy viz. Epicureanism, Stoicism and Skepticism. Epicureanism This school derives its name from its founder Epicurus, who founded his school on the outskirts of Athens and famously called it as the Garden (307 BC). -
Aristotle's Ethical Psychology: the Role of Reason in Virtue and Happiness,(PDF)
Aristotle's Ethical Psychology: Reason's Role in Virtue and Happiness CUP Ancient Ethics Volume - Jessica Moss - DRAFT January 2015 Since happiness is an activity of the soul expressing complete virtue, we must examine virtue... But by human virtue we mean not the virtue of the body but that of the soul, and we also say that happiness is an activity of the soul.. .The student of politics therefore must study the soul, but for the sake of these things and to the extent that is sufficient for the things sought. (EN 1102a5-25)1 The study of the human good requires the study of the human soul; Aristotelian ethics requires Aristotelian psychology. Not too much psychology, Aristotle warns us, but enough for the purpose at hand (1102a23-6) - the Ethics' purpose of defining the human good and explaining how it is achieved. Thus as ethicists we can for instance ignore questions about the ontological status of soul-parts. What do we need to know? Aristotle's answer comes from the function argument (EN 1097b21-98a20), whose conclusion he restates in our opening quotation. The human good consists in the excellent performance of the human function; the human function consists in distinctively human activity, i.e. a distinctively human life; this can only be the activity of the distinctive parts of the human soul.2 The ethicist must thus study these parts enough to understand what they do - their functions - and what makes them do that excellently - their virtues. Aristotle assumes without argument that we know something general but crucial about these distinctive parts: they are those that “have logos” - usually glossed as “share in reason,” “are rational.”3 He states this already in the function argument (EN 1098a3-5); later discussions give us more detail. -
Early Pyrrhonism As a Sect of Buddhism? a Case Study in the Methodology of Comparative Philosophy
Comparative Philosophy Volume 9, No. 2 (2018): 1-40 Open Access / ISSN 2151-6014 / www.comparativephilosophy.org https://doi.org/10.31979/2151-6014(2018).090204 EARLY PYRRHONISM AS A SECT OF BUDDHISM? A CASE STUDY IN THE METHODOLOGY OF COMPARATIVE PHILOSOPHY MONTE RANSOME JOHNSON & BRETT SHULTS ABSTRACT: We offer a sceptical examination of a thesis recently advanced in a monograph published by Princeton University Press entitled Greek Buddha: Pyrrho’s Encounter with Early Buddhism in Central Asia. In this dense and probing work, Christopher I. Beckwith, a professor of Central Eurasian studies at Indiana University, Bloomington, argues that Pyrrho of Elis adopted a form of early Buddhism during his years in Bactria and Gandhāra, and that early Pyrrhonism must be understood as a sect of early Buddhism. In making his case Beckwith claims that virtually all scholars of Greek, Indian, and Chinese philosophy have been operating under flawed assumptions and with flawed methodologies, and so have failed to notice obvious and undeniable correspondences between the philosophical views of the Buddha and of Pyrrho. In this study we take Beckwith’s proposal and challenge seriously, and we examine his textual basis and techniques of translation, his methods of examining passages, his construal of problems and his reconstruction of arguments. We find that his presuppositions are contentious and doubtful, his own methods are extremely flawed, and that he draws unreasonable conclusions. Although the result of our study is almost entirely negative, we think it illustrates some important general points about the methodology of comparative philosophy. Keywords: adiaphora, anātman, anattā, ataraxia, Buddha, Buddhism, Democritus, Pāli, Pyrrho, Pyrrhonism, Scepticism, trilakṣaṇa 1. -
Sextus Empiricus and the Scientific Scepticism
ENCEPHALOS 50, 62-74, 2013 SEXTUS EMPIRICUS AND THE SCIENTIFIC SCEPTI- CISM STAVROS J.BALOYANNIS* Summary philosophical books, which survived, but remained for long in obscurity, been rediscovered in the late Renaissance. Two Sextus Empiricus is the most eminent representative of these works on the title, “Adversus Mathematikus”, include of the ancient sceptisism, which is a Post-Classical, Hellenis- large number of strong arguments against the Logicians, the tic philosophy based on the criterion of life, the experience Physicists and the Ethicists. The third and most important of and the analysis of phenomena, aiming to provide a straight the books on the title “Outlines of Pyrrhonism” provides an out- and practical way of life, leading to interior peace and mental line of Pyrrhonian scepticism, incorporating at the same time tranquility, sharply opposed to a purely theoretical pursuit of his own philosophical doctrines. Sextus offers thoroughly a dogmatic philosophy. The term “sceptic” is a derivative of the general overview of scepticism, describing and explaining the noun, skepsis (σκέψις), which means thought, examination, meaning of the sceptical investigation, the value of suspen- inquiry, consideration, meditation and investigation. The scep- sion of judgment and the importance of the sceptical dialectics. tical school was connected for a long period of time with the Sextus insists that the skepticism does not accept or reject any Empirical school of physicians, who based the good medical impression and substantially does not affirm or deny anything. practice on the clinical experience rather than on the theoret- Sextus claims that appearances (φαινόμενα) are the practical ical erudition, dedicating themselves to observation, memory criteria of approaching to the truth and by the continuous inves- and continuous clinical practice. -
The Influence of Pyrrho of Elis and the Pyrrhonian Praxis of Aporetic
The Influence of Pyrrho of Elis and the Pyrrhonian Praxis of Aporetic Language by © Christopher Craig Dupuis A Thesis submitted to the School of Graduate Studies in partial fulfillment of the requirements for the degree of Master of Arts in Philosophy, Faculty of Arts, Department of Philosophy Memorial University of Newfoundland May, 2014 St. John’s Newfoundland and Labrador 2 Table of Contents Abstract 4 Introduction and Overview 5 Chapter One 1 Pyrrho’s Aporetic Linguistic Praxis 12 1.1 Ataraxia in Epictetus and Epicurus 21 1.2 The Role of Epoche and Ataraxia in Pyrrho 23 1.3 Plato’s Socrates as Pyrrho’s Sage 43 1.4 Pyrrho and Plato’s Phaedo 45 1.5 Pyrrho, the Meno, and The Soul of The Hellenes 48 1.6 Appearances, Customs, and The Soul of the Sceptic 51 1.7 Pyrrho and Plato’s Theaetetus 55 1.8 Chapter One Conclusion 62 Chapter Two 2.1 Introduction: Academic Scepticism 64 2.2 Scepticism up to this Point 65 2.3 Arcesilaus And the Early Academic Sceptics 68 2.4 Carneades And the ‘New’ Academic Sceptics 81 2.5 Connecting with Pyrrho 91 Chapter Three 3.1 Introduction: Later Pyrrhonian Scepticism 95 3.2 Aenesidemus and the Revival of Pyrrhonism 97 3.3 Aenesidemus, Relativity, and Language Practice 107 3.4 Later Pyrrhonism: Sextus Empiricus 112 3.5 Outline of Sextus 118 3.6 Phantasiai 119 3.7 Apprehension 122 3.8 What the Sceptics Do 125 3.9 Ataraxia and Epoche 128 3.10 The Five Ways to Epoche 133 3 3.10.1 The First Trope: Diaphonia 136 3.10.2 The Second Trope: Infinite Regression 138 3.10.3 The Third Trope: Relativity 139 3.10.4 The Fourth -
Can an Ancient Greek Sceptic Be Eudaimôn (Or Happy)? and What Difference Does the Answer Make to Us?
Journal of Ancient Philosophy Vol. VI 2012 Issue 1 Can an ancient Greek sceptic be eudaimôn (or happy)? And what difference does the answer make to us? Richard Bett (Johns Hopkins University) The paper explores how far the ancient Greek sceptics in fact accept, and how far they should accept, the central Greek ethical notion of eudaimonia , usually translated "happiness" - and what, if anything, the answers may tell us today. The first section shows that sceptics of both the Academic and Pyrrhonist traditions frequently employ the notion of eudaimonia , apparently without discomfort. The second section draws attention to a contrast within the relevant works of Sextus Empiricus - one of them being willing to speak of the sceptic's eudaimonia and the other entirely avoiding this - and considers some possible reasons why, at some point in his life, Sextus might have found the notion problematic. The answers suggested are, first, that the term eudaimonia , at least as normally used by non-sceptical philosophers, presupposes that it is possible to rank human lives objectively in terms of their levels of well-being, and second, that the term standardly carries with it a commitment to a certain kind of long-term structure in one's life; there is at least a serious question whether either of these is consistent with sceptical suspension of judgement. The third section examines how far a sceptic could aspire to happiness , where this is not assumed to be equivalent to eudaimonia , and touches on several modern philosophers who have focused on happiness or, more generally, on well- being.