The Lives and Opinions of Eminent Philosophers Diogenes LaĆ«rtius (first ebook reader .TXT) š
- Author: Diogenes Laƫrtius
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Moreover, the banishment of pain, as it is called by Epicurus, appears to the Cyrenaics not to be pleasure; for neither is the absence of pleasure pain, for both pleasure and pain consist in motion; and neither the absence of pleasure nor the absence of pain are motion. In fact, absence of pain is a condition like that of a person asleep. They say also that it is possible that some persons may not desire pleasure, owing to some perversity of mind; and that all the pleasures and pains of the mind do not all originate in pleasures and pains of the body, for that pleasure often arises from the mere fact of the prosperity of oneās country, or from oneās own; but they deny that pleasure is caused by either the recollection or the anticipation of good fortuneā āthough Epicurus asserted that it wasā āfor the motion of the mind is put an end to by time. They say, too, that pleasure is not caused by simple seeing or hearing. Accordingly we listen with pleasure to those who give a representation of lamentations; but we are pained when we see men lamenting in reality. And they called the absence of pleasure and of pain intermediate states; and asserted that corporeal pleasures were superior to mental ones, and corporeal sufferings worse than mental ones. And they argued that it was on this principle that offenders were punished with bodily pain; for they thought that to suffer pain was hard, but that to be pleased was more in harmony with the nature of man, on which account also they took more care of the body than of the mind.
And although pleasure is desirable for its own sake, still they admit that some of the efficient causes of it are often troublesome, and as such opposite to pleasure; so that they think that an assemblage of all the pleasures which produce happiness is the most difficult thing conceivable. But they admit that every wise man does not live pleasantly, and that every bad man does not live unpleasantly, but that it is only a general rule admitting of some exceptions. And they think it sufficient if a person enjoys a happy time in consequence of one pleasure which befalls him. They say that prudence is a good, but is not desirable for its own sake, but for the sake of those things which result from it. That a friend is desirable for the sake of the use which we can make of him; for that the parts of the body also are loved while they are united to the body; and that some of the virtues may exist even in the foolish. They consider that bodily exercise contributes to the comprehension of virtue; and that the wise man will feel neither envy, nor love, nor superstition; for that these things originate in a fallacious opinion. They admit, at the same time, that he is liable to grief and fear, for that these are natural emotions. They said also that wealth is an efficient cause of pleasure, but that it is not desirable for its own sake. That the sensations are things which can be comprehended; but they limited this assertion to the sensations themselves, and did not extend it to the causes which produce them. They left out all investigation of the subjects of natural philosophy because of the evident impossibility of comprehending them; but they applied themselves to the study of logic, because of its utility.
Meleager, in the second book of his Treatise on Opinions and Clitomachus in the first book of his Essay on Sects says that they thought natural philosophy and dialectics useless for that the man who had learnt to understand the question of good and evil could speak with propriety, and was free from superstition, and escaped the fear of death, without either. They also taught that there was nothing naturally and intrinsically just, or honorable, or disgraceful; but that things were considered so because of law and fashion. The good man will do nothing out of the way, because of the punishments which are imposed on, and the discredit which is attached to, such actions: and that the good man is a wise man. They admit, too, that there is such a thing as improvement in philosophy, and in other good studies. And they say that one man feels grief more than another; and that the sensations are not always to be trusted as faithful guides.
But the philosophers who were called Hegesiaci, adopted the same chief goods, pleasure and pain; and they denied that there was any such thing as gratitude, or friendship, or beneficence, because we do not choose any of those things for their own sake, but on account of the
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