Cyrene school. Cyrene school, Cyrenaics Cyrene school main provisions
Cyrene school
The founder of the hedonic school was Aristippus, a sophist from Cyrene, a wealthy Greek colony on the African coast. He was attracted to Greece by the fame of Socrates, one of whose zealous admirers he became. But even having become close to him, Aristippus did not abandon his own moral and philosophical views, and after the death of his teacher, he developed them even further.
The purpose of life is pleasure, the good of man is pleasure, and happiness is achieved through rational, conscious behavior directed towards this goal. Philosophy is the practical science of happiness, the art of enjoying, and Aristippus was an artist of this art, a virtuoso in his own way. In order not to get carried away by such pleasures that entail great suffering, a person must control himself, must be able to make a correct assessment of pleasures. It was this assessment that Aristippus wanted to learn from Socrates. In many of his other views the sharp influence of the Sophists is noticeable. It is certain that even in his homeland he learned the teachings of Protagoras. Before meeting Socrates, he himself was a “teacher of virtue” and after his death he lived for a long time in different parts of Greece as a traveling sophist.
Aristippus recognized, along with Antisthenes, that the goal of philosophy is exclusively practical and that theoretical knowledge is impossible. Aristeppes also developed an original skeptical theory for himself, apparently under the influence of Protagoras. He can be called the founder sensationalism. He taught that every person is a prisoner of his own inner sensations, like the citizens of a besieged city; just as they know only what is happening inside the walls, so a person knows only his own “????”, “limited only by his subjective sensations; he cannot get out of his skin, as Condillac, the head of French sensationalism in the 18th century, later said. We are not acquainted with external causes, for our sensations are all we know about things; Apart from sensations, we cannot know anything; they alone concern us. Sensations are only perceptions of our internal subjective states. We feel sweetness, whiteness; but we do not know whether the object that produces these sensations in us was sweet. And since sensations are completely subjective, we cannot know anything either about external things or about the sensations of other people; and what do we care about them if they have no practical significance for us? Whatever the reason for a known fact, our sensation determined by it remains unchanged. It is difficult to judge how consistently Aristippus adopted this purely skeptical point of view; it is possible that he, like other sensualists, combined it with materialistic ideas, as did, for example, Protagoras, if his skepticism was associated with the atomistic theory of outflows or Heraclitus’ doctrine of universal motion. Based on the testimony of Plutarch (Non posse suav. vivi sec. Ep. 4) it is clear that the later Cyrene school accepted an atomistic explanation of sensory perceptions and the memories and ideas themselves; it is equally certain that Aristippus already explained the sensations as movement sensing. In his Theaetetus, Plato criticizes the sensualist doctrine based on the Heraclitus doctrine of universal change or movement, and this criticism is not without reason seen as a polemic against Aristippus. But be that as it may, Aristippus’s sensationalistic skepticism has for him not so much theoretical as practical interest - as a justification for his ethics. We know nothing except sensations, and besides them, nothing exists for us, and has no interest. The only thing that matters to us is whether the sensation is pleasant or unpleasant, and our goal is to get as many pleasant sensations as possible and as few unpleasant sensations as possible. Nature itself teaches us this, for all creatures seek pleasure and avoid suffering. Moreover, if we look at things without prejudice, we will understand that the natural goal of man is pleasure, and pleasure consists of positive pleasure, and not in the simple absence of suffering, as Epicurus later recognized.
Every sensation is an internal movement of the perceiver: every normal, gentle, even movement causes pleasure; any excessive, impulsive, rude emotion produces suffering. Pleasure depends on the normal excitement or movement of our sensory organs, pain - on excessive shocks to our sensory organization. In a state of rest or too little movement, we experience neither pleasure nor pain. Later, Epicurus, following Democritus, taught that pleasure has the negative character of the absence of suffering, that happiness lies in peace of mind. According to Aristippus, such an indifferent, emotionless state would be like a dream. Pleasure is a positive pleasure - pleasant excitement (????? ?? ???????), ?of necessity short-term (????????? ??????????), i.e. private pleasure (????? ??????), ?limited hereby: the past and the future are not in our control. Repentance is as fruitless as unrealistic hopes or fears for the future. There is no need to think about the past, tormented by fruitless regrets; There is no need to be tormented by fears for the future or to deceive yourself with unrealistic hopes: only the present belongs to us, the past and the future are not in our power. Therefore, you need to seize the moment and take advantage of the present, without worrying about tomorrow or yesterday. For it is not memories or hopes, but only real pleasures that truly delight us. A constant consciousness of pleasure, lasting throughout life, would, of course, be desirable, but it is unattainable and therefore cannot be the ultimate goal. The implementation of such a goal exceeds human strength and would require a lot of work and hardships to prepare future individual pleasures. Happiness is valuable to us only as a sum individual pleasures - present, past and future; in themselves, only these individual pleasures have value. It is impossible to develop the principles of pure hedonism more consistently.
The most powerful pleasures are sensual, physical. Therefore, criminals are punished primarily with physical deprivation and suffering. True, there are spiritual pleasures that arouse in us art, friendly communication with people, patriotism; but these pleasures should be valued only according to the degree of real, tangible pleasure they deliver. Therefore, physical pleasures, being the most intense, are still most desirable. The concepts of fair and unfair, shameful and praiseworthy are all conditional, artificial (?? ?????, ???? ???? ??? ????), although a prudent person will not transgress them because for the punishments and troubles that he can thus bring upon himself. Everything that can serve as a means to pleasure is good; everything that deprives us of it is bad; but above all, one should value only the goal and not take external means for the goal itself, the achievement of which requires only prudence, resourcefulness and inner freedom.
In order to achieve the goal - the greatest enjoyment of life, a person needs, first of all, reason, prudence (????????). We need it, first of all, for the correct assessment of goods and evils; secondly, in order to indicate and deliver to us the surest means for our purposes and to ensure our success in communicating with people; thirdly, we need it in order to clearly understand the purpose of our life and get rid of all kinds of social, moral and religious prejudices that prevent us from pursuing it, from all kinds of passions that arise from a false understanding of happiness and therefore distort our activities : such are love and enmity, envy, attachment to people, things, honors, riches, on which our happiness, in essence, does not depend.
Wisdom, therefore, consists in using all the benefits of life, enjoying it, adapting to circumstances, mastering them and oneself, maintaining inner freedom or independence. But, in contrast to the Cynics, Aristippus believes that we need wisdom not to abstain from pleasures, but in order not to give ourselves over to them and to dominate them so much that at any time we are able to freely refuse them and not abuse them . “??? ??? ??????,” Aristippus said about his mistress, the famous hetaera Laisa: his rule was – sibi res, non se rebus subjungere. Therefore, wisdom, like wealth, is not an end in itself, but is desirable for the sake of happiness and pleasures, unattainable without its help. The philosopher is happier than others because he is smarter, more resourceful, and he will not get lost in any difficulty. The ability to deal with everything (?? ???????? ???? ?????????? ???????) is, according to Aristippus, one of the most essential results of philosophy. According to Diogenes, philosophy teaches a person to talk to himself; according to Aristippus, it teaches how to talk and treat others.
A philosopher who knows the purpose of life and pursues it is a wise, intelligent and dexterous person - ?????, ?????????. Less than a cynic, he values his freedom above all and does not get involved with anything that could hinder him. He values pleasures and the honors and riches that they bring, but he does not become attached to the individual external blessings of life, knowing that they are not the goal, that with the ability to live, the true goal is easily achievable everywhere. He values everything, values nothing too much, and regrets nothing. Wealth is a good thing, “great wealth is not like a big boot: it won’t hurt your feet,” said Aristippus. But he showed in every possible way that he did not value money in itself. They say that once he ordered a slave to throw away half of the money from the too heavy bag that he was carrying behind him. Another time he bought a partridge for 50 drachmas, saying that for him 50 drachmas were worth the same as one obol. One day Dionysius offered him a choice of three hetaeras; Aristippus took all three, saying that Paris was also unlucky because he chose one; but at the threshold of his house he released all three, - ???? ? ?? ??? ??????? ??? ???????????? ?????, - adds Diogenes Laertius (I, 67).
Aristippus was as perfect an embodiment of his cheerful philosophy as Diogenes was of Cynicism. It is easier to preach such principles than to live by them. This requires a kind of virtuosity and great integrity of character, beliefs, temperament, and, according to our witnesses, Aristippus was just such a person. “He alone was given the opportunity to wear both rags and a purple robe equally,” contemporaries said about him. “He was able to adapt to place, time and persons and skillfully play his game in any position.” A brilliant wit, about which many anecdotes have been preserved to this day, resourcefulness and an extraordinary ability to deal with people distinguished him in all circumstances of life. Especially many anecdotes have been preserved about Aristippus’s stay at the Syracuse court (at both Dionysius) and about his relations with the heterosexual Laisa.
But not everyone could so freely enjoy, use the blessings of life and so freely refuse them, as Aristippus did with his hetaeras. Not everyone could live and enjoy as easily and skillfully as this “skillful husband.” He had many followers and founded a school in Cyrene that flourished until the 2nd century. Nevertheless, the contradictions of hedonistic morality soon came to the surface and led the Cyreneans to results that were not only different, but also contrary to the original hedonism of Aristippus.
Among the first Cyrenians were Antipater and Arete, the daughter of Aristippus, who initiated her son, Aristippus the Younger, into his teaching. The latter's disciple was Theodore the atheist, and Antipater's disciples were Hegesius and Annikeris.
Theodore, in general, he adhered to the main provisions of Aristippus, but drew the most extreme consequences from them. Every action is judged only by its consequences for the actor. All moral rules and barriers are fictitious, artificial, conditional; by nature there is nothing shameful and therefore there are no actions that would be impermissible by nature. Like Diogenes, Theodore recognizes that the wise should not be embarrassed by moral prejudices created only to “curb the crowd”; on occasion, he can easily commit theft, sacrilege, and fornication. A person should obey laws only because it benefits him. The grossest egoism is the measure of all the best feelings and affections of a person. The wise man has neither fatherland nor friends: foolish people are friends with each other as long as they need each other; the wise man is sufficient to himself, does not need anyone, and his fatherland is the whole Universe. These conclusions, as well as the atheism - or, more precisely, the denial of popular gods - for which Theodore became famous, strongly resemble the Cynics. He also approaches them in the significant change that he made to the basic principles of ethics of the Cyrene school.
According to Theodore, it is no longer individual pleasant sensations that are the goal of a person, but the general abiding joyful mood of the spirit. Not separate pleasures and sufferings (?????? ??? ?????), but joy and sorrow (???? ??? ????) but good and evil. Joy is the goal of life and is given by wisdom (?????????), while sadness is given by foolishness. Prudence is good, unreason is evil, and pleasure and suffering are something in between (????), that is, something that in itself does not constitute either happiness or unhappiness, or joy or sorrow. Thus, in the teaching of Theodore, in place of individual pleasures, a state of spirit is relied upon, independent of individual pleasures and pains. Instead of the cheerful sensuality of Aristippus, who believed the good in the pleasure of the moment, we find the principle of self-liberation from pleasure and pain through “discretion.” Thus, the basic principle of hedonism comes here to self-negation and approaches the teaching of the Cynics. However, in Theodore, prudence, like in Aristippus, retains the meaning of practical wisdom or forethought, helping the philosopher in the best arrangement of life. They say that one day Theodore, accompanied by numerous disciples, passed by the cynic Metrocles when he was washing the vegetables that served him as food: “if you peeled the vegetables,” said the cynic, “you would not have to teach so many students”; “If you knew how to deal with people, you wouldn’t have to wash your vegetables,” answered Theodore.
We find the same thing in another philosopher of the Cyrene school - Hegesia, who taught in Alexandria at the beginning of the 3rd century. The cheerful philosophy of Aristippus consistently turns into the gloomiest pessimism, almost into a preaching of suicide. Indeed, if the goal of life is unattainable, then life is not worth living. A achievable is it true if we put it in pleasure together with Aristippus? Hegesius discusses this issue and comes to negative results. According to Cicero, many of his listeners were so depressed by his arguments that they committed suicide, as a result of which Ptolemy allegedly banned his readings. This fable probably originated from the nickname "????????????" that was given to him.
Pleasure, which is the goal of our life, is completely unattainable. In itself, by nature, nothing is either pleasant or unpleasant: what is pleasant to one is unpleasant to another, depending on hunger or satiety. Freedom and slavery, honor and dishonor, wealth and poverty, life itself do not in themselves have an absolute meaning for a person’s happiness and unhappiness. Pleasure is our goal, and everything we do, we do for our own benefit (unselfish feelings and actions do not exist) - but how and by what it is achieved cannot be determined in any way. Happiness is unattainable, because our life is filled with evils of all kinds that cannot be avoided. Our bodies are full of many sorrows, and the soul suffers along with them and has no peace. Fate constantly destroys our hopes. Death and life are essentially equivalent, and since happiness is unattainable, we can choose between them. Therefore, the wise man does not pursue the inaccessible goal of pleasure, but first of all strives avoid sorrows so that life is not too painful and sad. And this is achieved only through complete indifference to all external goods. Thus, here too we come to “indifference” - the adiaphoria of the Cynics.
So, is there really sensual pleasure: the only, highest good of man, as Aristippus suggests? Annikeris, the third original philosopher of his school (also a contemporary of Ptolemy I) answers negatively to this question. He admits that suffering can exceed sensual pleasures. But the mere absence of suffering or the insensibility characteristic of the dead does not constitute happiness. And yet the wise man will be happy, experiencing joy not only from sensual pleasure, but also from communication with people and satisfied ambition. True, he admits that a person cannot feel someone else's pleasure, and therefore it cannot in itself serve as his goal. But nevertheless, against Theodore and Hegesia, he argues that friendship, love for parents and for the fatherland should serve the wise as a source of joy and happiness, and love for one’s neighbor is not only not explained by self-interest, but leads us to self-sacrifice, to the sacrifice of our own selfish pleasure. But if the principle of personal pleasure turns out to be untenable, then can it be supplemented by the principle of self-interested sympathy without compromising the integrity of the doctrine?
Thus, the teaching of the Cyrene school is disintegrating. But hedonism did not die with it; we find its further development in the school of Epicurus.
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Cyrene school or Cyrenaic- one of the ancient philosophical schools that emerged from the philosophy of Socrates, as well as the schools and the Elido-Eretrian school. The founder of this school is considered to be Aristippus, a student of Socrates.
Representatives of the Cyrenaic school
The Cyrenaic school is named after Cyrene, the greatest city of antiquity, where Aristippus was from. However, he studied philosophy in Athens. Aristippus was not a consistent student of the philosophy of Socrates, since he valued pleasure more than any virtue. Also, representatives of the Cyrenaic school include: Aretha of Cyrene, Ethiopian from Ptolemais, Aristippus the Younger, Epitimides, Theodore, Perebates, Hegesius.
The main difference between Aristippus and the rest of Socrates' followers was that he took a fee from his students and also lived for a long time with the rich, being supported by them. For a very long time he was at the court of the Syracuse tyrant Dionysius I.
Representatives of the school often differed in views that were diametrically opposed to the views that were accepted at that time in Greece. Theodore believed that death was not terrible, and sacrificing life in the name of the fatherland was madness. He wrote the book “On the Gods,” for which he was nicknamed “the atheist.” Hegesius generally taught that a sage should not do anything for the sake of others, because... they are not worth it, he also preached in his book “On Suicide” that abstinence from food leads to death. For his views he received the nickname “Teacher of Death.” Annikerides was not so radical and believed that a sage should live in harmony with society and, if possible, receive more pleasures than sorrows.
Cyrenaica, philosophy
The goal of the Cyrenaics and their teaching was hedonism in full. That is, following your thirsts, whims and desires. Hedonism is the highest good. Virtue was considered power over one's desires and the ability to control and direct them in the right direction. Pleasures were primarily considered to be emotional and bodily pleasures, but there were representatives of the school (Annikerides) who considered friendly disposition, as well as feelings of gratitude and pride for the fatherland, to be pleasures. The Cyrenaics considered pain to be the opposite of pleasure. Pleasure and pain form the dualistic concept of the state of the soul. Happiness was considered a chain of specific, individual pleasures. In the later period of their existence, the Cyrenaics were skeptical about the possibility of knowing nature and anything in nature in its entirety, promoting agnosticism and being adherents of militant relativism (relativism is the theory of relativity), the Cyrenaics did not fundamentally study nature and its phenomena.
KYRENE SCHOOL
KYRENE SCHOOL
one of the Socratic ancient Greek schools philosophy founded in 4 V. before n. e. Aristippus of Cyrene, student of Socrates. It included: Aristippus’s daughter Arete, later her son Aristippus the Younger, Theodore, Hegesius, Annikerides. K. sh. rejected the study of nature, considering it incomprehensible. Cyrenaics argued that only two states can be characteristic of the soul: smooth - and sharp movement -. Pleasures are life, and happiness is the totality of pleasures. Some pleasures, however, cause anxiety: therefore, one should not strive to obtain all possible pleasures. Wealth in itself is not, but only for receiving pleasure. There is nothing objectively fair and beautiful, because all this is determined by man. representations (Diogenes Laertius II 86-93).
The followers of Hegesius considered happiness impossible, so the sage does not so much choose goods as avoid evils, striving to live without pain and sorrow. In something that has not reached us Op.“On suicide by abstaining from food” Hegesius described the sufferings of life so vividly that the authorities forbade him to commit suicide (cm. Cicero, Tusculan Discourses I 34, 83-84; Plutarch, On the Love of Posterity 5 - Moral Writings 497D). The followers of Annikerid, taking pleasure as the highest goal of life, also left for friendship, gratitude, respect for parents and service to the fatherland (Diogenes Laertius II 96-97). Theodore of Cyrene gained a reputation as an atheist in ancient times (Plutarch, On General Concepts 31 - Moral Writings 1075A; Cicero, On the Nature of the Gods II, 2). Biographical attributes to him paradoxical reasoning reminiscent of the Cynics (Diogenes Laertius II 98-103). Ethical views of K. sh. had a decisive effect. influence on Epicurus.
Fragments: G iannantoni G. I., Cirenaici, Pirenze, 1958; Aristippi et Cyrenaicorum fragmenta, ed. E. Mannebach, Leiden - Koln., 1961.
Stenzel J., Kyrenaiker, in book: RE, Hlbbd 23, 1924, S. 137-50.
Philosophical encyclopedic dictionary. - M.: Soviet Encyclopedia
. Ch. editor: L. F. Ilyichev, P. N. Fedoseev, S. M. Kovalev, V. G. Panov. 1983 .KYRENE SCHOOL
(Greek Κυρηναϊκοί, from Κυρήνη - the city of Cyrene, the birthplace of Aristippus), is a philosophical (so-called Socratic) school that developed ethical. side of the teachings of Socrates and prepared the ground for Epicureanism. Recognizing the external world outside of human consciousness, K. sh. denied his full knowledge. In matters of ethics K. sh. preached, declaring the purpose of life to be pleasure. Founded by the student of Protagoras and Socrates, Aristippus, who taught about achieving pleasure (ἡδονή) through practical work. and mastery over one's desires. Followers of Aristippus, speaking against antiquity. materialism and natural science, argued that one can only speak with certainty about subjective sensations. Fyodor the Atheist, for example, taught that we know our sensations, but not their causes, therefore we should abandon the attempt to know nature and its laws. Lenin noted the ideological kinship of Machism with the teachings of K. Sh. and pointed out that the Cyrenaics “confuse both the principle of the theory of knowledge and the principle of ethics” (Works, vol. 38, p. 274). The views of the Cyrenaicists Fedor the Atheist and Euhemerus also combined the skepticism of K. sh. with criticism of religion and social institutions of antiquity. slave owner society. According to Euhemerus, the gods are deifications of earthly heroes. Pessimism K. sh. reached its culmination with Hegesia, who doubted the possibility of achieving happiness and preached fortitude in adversity. Through Annikerida K. sh. merges with Epicureanism. Developed by supporters of K. sh. hedonistic was used . materialists of the 18th century. to fight against feudal-religious ascetic morality.
Fragment: Fragmenta philosophorum graecorum. Collegit F. W. A. Mullach, v. 2, P., 1881.
Lit.: History of philosophy, vol. 1, [M. ], 1940, p. 150–51; History of philosophy, vol. 1, M., 1957, p. 112; Melon M. A., Essay on the history of philosophy of classical Greece, M., 1936; Lurie S. Ya., Essays on the history of ancient science, M.–L., 1947; Wendt A., De philosophia cyrenaica, Gottingae, 1842; Stein H. de, De philosophia cyrenaica, Gottinsae, 1855 (Diss.); Zuccante G., I cirenaici, Mil., 1916; Reither W. H., The origins of the cyrenaic and cynic movements, "Perspectives in Philosophy", Colombo, 1953.
M. Petrov. Rostov-on-Don.
Philosophical Encyclopedia. In 5 volumes - M.: Soviet Encyclopedia
. Edited by F. V. Konstantinov. 1960-1970 .KYRENE SCHOOL
KYRENE SCHOOL, Cyrenaiki (κυρηναϊκοί) - ancient Greek hedonistic philosophical school of the 4th-1st quarter of the 3rd century. BC e., which traced its teachings to the Socratic Aristsht of Cyrene. The Cyrene school included, in particular: Aristippus's daughter Areta, her son Aristippus the Younger (Metrodidact, “taught by his mother”) and, who had their followers, Parebates, Ainchkerid, Hegesius and Theodore the Atheist.
The Cyrene school rejected science (sometimes also logic and dialectics) as not providing reliable knowledge and useless for a happy life. The ethics of the Cyrene school consisted of 5 sections: the doctrine of what is preferred and what is avoided, about internal states-sensations (πάθη), about actions; and logic was actually included in ethics as a doctrine of reasons and reliability. The Cyrenaics asserted the incomparability of the internal states of people and the incomprehensibility of what is common in them: only the names of things are common. Only his individual is revealed to man (), obviously, true and comprehensible: “The sensation that arises for us does not show us anything other than itself. Consequently, only sensation, in truth, is what appears to us. And what is external and capable of causing sensation may exist, but this is not what appears to us” (Sext. Emp. Adv. Math. VII 194). Unpleasant sensations are avoided, pleasant ones are preferred; this is natural and characteristic of both animals and children, and sages. In truth, some Cyrenaics included only immediate evidence and sensations, others recognized the participation of the mind and reflection. Sensation was thought of dynamically as movement. The Cyrene school did not recognize the Epicurean identification of pleasure with the absence of pain and suffering: since pain is both “soft” and “sharp” movements, the absence of one movement is immobility, and not another movement. Cyrenaica recognized this. only positive pleasure without degrees and hierarchy.
The Cyrenaic claim that there are only bodily pleasures is based on the narrow meaning of the word ηδονή (“sensual pleasure”), the ontologization of which meant that not only pleasure, but also the concept of “pleasure” is not applicable to the spiritual sphere. Annikerides, however, counted among pleasures a friendly disposition, and gratitude, respect, pride for the fatherland, etc. Perhaps in the Cyrene school there were elementary strong pleasures and complex ones (thus, Aristippus the Younger taught that “feeling” - αϊσθησις - consists of many “sensations” - πάθη), but not possessing such unconditional power. Pleasures are primarily bodily and momentary, actual pleasures. Although happiness was sometimes considered the totality of past and future pleasures, their accumulation is not the goal, for over time the movement of the soul fades away (Annikerides). “Living with pleasure” is the goal, according to Aristippus the Younger, according to Annikerides, seeking happiness in continuous and all kinds of pleasures is too tiring and leads to the opposite result, but the wiser, the more happiness in his life, although the goal of every action is not happiness, but private pleasure. According to Theodore, the wise man is joyful, and the fool is sad; according to Hegesius, due to the multitude of evils, happiness is generally impossible, so his sage only avoids evils and the more successful he is in this, the less picky he is in the sources of pleasures.
The “radical” representatives of the Cyrene school (Theodore, Hegesius) lifted moral prohibitions, declaring generally accepted values (and Hegesius and pleasure) to exist not by nature. Among the Cyrenaics, not just pleasure was declared to be a good, but the perfect good itself, acting as a goal, is with pleasure, or simply pleasure; accordingly, all other goods, including understanding and , are goods to the extent that they serve this purpose. Theodore denied generally accepted values with arrogance and insolence, Hegesius - with indifference and pessimism; Theodore was not afraid of death, Hegesius saw in it something useful for a wise man (life is a benefit for a fool); according to Theodore, sacrificing oneself for the fatherland means benefiting madmen; according to Hegesia, the sage does nothing for the sake of others, for no one is worth it; Theodore valued freedom of expression (“parrhesia”) and considered the entire fatherland; Hegesius expressed indifference to both freedom and the fatherland. The peculiarity of Theodore's teaching is that the limits are not pleasure and pain (he assigned them the role of intermediate states), but joyful and sorrowful moods; He declared justice to be good, and their opposites to be evil. Theodore, the author of the book “On the Gods,” was nicknamed the Atheist for his views; Hegesius, the author of the book “On Suicide by Abstaining from Food,” was called the Teacher of Death for preaching suicide. Annikervd, a “softer” representative of the school, did not draw all the conclusions from the initial premises, avoided the asocial extremes of his “like-minded people” who spent their lives in foreign lands and portrayed the sage as a person living in harmony with society, recognizing its values and trying to get more out of life if possible pleasures than sorrows.
The Cyrene school was influenced by Protagoras, Democritus and Epicurus and in turn influenced the teaching of the latter. The works of the Cyrenaics have not survived, the main sources are Diogenes Laertius (II 86-104), Sextus Empiricus (Adv. Math. VII 11,190-200), Eusebius of Caesarea (Pr. Eu. XIV, 18,31 ff.,
KYRENE SCHOOL, Cyrenaics (κυρηναϊκοί) - ancient Greek hedonistic philosophical school of the 4th - 1st quarter of the 3rd century. BC, who traced her teaching back to Socratics Arastippou of Cyrene . The Cyrene school included, in particular: Aristippus's daughter Areta, her son Aristippus the Younger (Metrodidact, “taught by his mother”) and who had their own followers, Parebates, Annikerid , Gegesy And Theodore the Atheist .
The Cyrene school rejected the sciences of nature (sometimes also logic and dialectics) as not providing reliable knowledge and useless for a happy life. The ethics of the Cyrene school consisted of 5 sections: the doctrine of what is preferred and what is avoided, of internal states-sensations (πάθη), of actions; physics and logic were actually included in ethics as the doctrine of causes and certainty. The Cyrenaics asserted the incomparability of the internal states of people and the incomprehensibility of what is common in them: only the names of things are common. Only his individual state (πάθος) is revealed to a person; it is obvious, true and comprehensible: “The sensation that arises for us does not show us anything other than itself. Consequently, only sensation, in truth, is what appears to us. And what is external and capable of causing sensation may exist, but this is not what appears to us” (Sext. Emp. Adv. Math. VII 194). Unpleasant sensations are avoided, pleasant ones are preferred; this is natural and characteristic of both animals and children, and sages. In the criterion of truth, some Cyrenaics included only immediate evidence and sensations, others recognized the participation of the mind and reflection. Sensation was thought of dynamically as movement. The Cyrene school did not recognize the Epicurean identification of pleasure with the absence of pain and suffering: since pleasure and pain are “soft” and “sharp” movements, the absence of one movement is immobility, and not the other movement. Cyrenaica recognized this. only positive pleasure without degrees and hierarchy.
The Cyrenaic claim that there are only bodily pleasures is based on the narrow meaning of the word ἡδονή (“sensual pleasure”), the ontologization of which meant that not only the layer, but also the concept of “pleasure” is not applicable to the spiritual sphere. Annikerides, however, considered a friendly disposition and a feeling of gratitude, respect, pride for the fatherland, etc. to be pleasures. Perhaps in the Cyrene school there was an idea of elementary strong pleasures and complex ones (for example, Aristippus the Younger taught that “feeling” - αἴσθησις - consists of many “sensations” - πάθη), but not possessing such unconditional strength. Pleasures are primarily bodily and momentary, actual pleasures. Although happiness was sometimes considered the totality of past and future pleasures, their accumulation is not the goal, for over time the movement of the soul fades away (Annikerides). “Living with pleasure” is the goal, according to Aristippus the Younger, according to Annikerides, seeking happiness in continuous and all kinds of pleasures is too tiring and leads to the opposite result, but the wiser a person is, the more happiness in his life, although the goal of every action is not happiness, but private concrete pleasure. According to Theodore, the wise man is joyful, and the fool is sad; according to Hegesius, due to the multitude of evils, happiness is generally impossible, so his sage only avoids evils and the more successful he is in this, the less picky he is in the sources of pleasures.
The “radical” representatives of the Cyrene school (Theodore, Hegesius) lifted moral prohibitions, declaring generally accepted values (and Hegesius and pleasure) to exist not by nature. Among the Cyrenaics, not just pleasure was declared to be a good, but the perfect good itself, acting as a goal, is life with pleasure, or simply pleasure; accordingly, all other goods, including intelligence and virtue, are goods to the extent that they serve this end. Theodore denied generally accepted values with arrogance and insolence, Hegesius - with indifference and pessimism; Theodore was not afraid of death, Hegesius saw in it something useful for a wise man (life is a benefit for a fool); according to Theodore, sacrificing oneself for the fatherland means benefiting madmen; according to Hegesia, the sage does nothing for the sake of others, for no one is worth it; Theodore valued freedom of expression (“parrhesia”) and considered the whole world to be his fatherland, Hegesius expressed indifference to both freedom and the fatherland. The peculiarity of Theodore’s teaching is that the limits are not pleasure and pain (he assigned them the role of intermediate states), but joyful and sorrowful moods; He declared intelligence and justice to be good things, and their opposites to be evil. Theodore, the author of the book “On the Gods,” was nicknamed the Atheist for his views; Hegesius, the author of the book “On Suicide by Abstaining from Food,” was called the Teacher of Death for preaching suicide. Annikerides, a “softer” representative of the school, did not draw all the conclusions from the initial premises, avoided the asocial extremes of his “like-minded people” who spent their lives in foreign lands, and portrayed the sage as a person living in harmony with society, recognizing its values and trying to get more out of life if possible. pleasures than sorrows.
The Cyrene school was influenced by Protagoras, Democritus and Epicurus and in turn influenced the teaching of the latter. The works of the Cyrenaics have not survived, the main sources are Diogenes Laertius (II 86–104), Sextus Empiricus (Adv. Math. VII 11, 190–200), Eusebius of Caesarea (Pr. Eu. XIV, 18, 31 pp., criticism of Aristocles - XIV , 19, 1sl., XV, 62, 7–12). The influence of the Cyrene school was overshadowed by the influence of Epicureanism.
Fragments:
1. Ciannantoni G.(ed.) Socratis et Socraticorum Reliquiae, vol. 2. Napoli, 1990;
2. Doring K. Die Socratesschüler Aristipp und die Kyrenaiker. Stuttg., 1988;
3. Mannebach E. Aristippi et Cyrenaicorum fragmenta. Leiden-Koln, 1961.
Literature:
1. Tsouna-McKirahan V. The Cyrenaic Theory of Knowledge. – “Oxford Studies in Ancient Philosophy”, 1992, 10, p. 161–192;
2. Eadem. The Epistemology of the Cyrenaic School. Cambr., 1999.
N.V.Braginskaya
KYRENE SCHOOL
one of the Socratic ancient Greek schools philosophy founded in 4 V. before n. e. Aristippus of Cyrene, student of Socrates. It included: Aristippus’s daughter Arete, later her son Aristippus the Younger, Theodore, Hegesius, Annikerides. K. sh. rejected the study of nature, considering it incomprehensible. Cyrenaics argued that only two states can be characteristic of the soul: smooth movement - pleasure and sudden movement - pain. Pleasure is the goal of life, and happiness is the totality of pleasures. Some pleasures, however, cause anxiety: therefore, one should not strive to obtain all possible pleasures. Wealth in itself is not a good, but only a means to obtain pleasure. There is nothing objectively fair and beautiful, because all this is determined by man. representations (Diogenes Laertius II 86-93).
The followers of Hegesius considered happiness impossible, so the sage does not so much choose goods as avoid evils, striving to live without pain and sorrow. In something that has not reached us Op.“On suicide by abstaining from food” Hegesius described the sufferings of life so vividly that the authorities forbade him from preaching suicide (cm. Cicero, Tusculan Discourses I 34, 83-84; Plutarch, On the Love of Posterity 5 - Moral Writings 497D). The followers of Annikerid, accepting pleasure as the highest goal of life, also left room for friendship, feelings of gratitude, respect for parents and service to the fatherland (Diogenes Laertius II 96-97). Theodore of Cyrene gained a reputation as an atheist in ancient times (Plutarch, On General Concepts 31 - Moral Works 1075A; Cicero, On the Nature of the Gods II, 2). Biographical tradition attributes to him paradoxical reasoning reminiscent of the Cynics (Diogenes Laertius II 98-103). Ethical views of K. sh. had a decisive effect. influence on Epicurus.
Fragments: G iannantoni G. I., Cirenaici, Pirenze, 1958; Aristippi et Cyrenaicorum fragmenta, ed. E. Mannebach, Leiden - Koln., 1961.
Stenzel J., Kyrenaiker, in book: RE, Hlbbd 23, 1924, S. 137-50.
Philosophical encyclopedic dictionary. - M.: Soviet Encyclopedia
. Ch. editor: L. F. Ilyichev, P. N. Fedoseev, S. M. Kovalev, V. G. Panov. 1983 .KYRENE SCHOOL
(Greek ????????????, from ?????? - the city of Cyrene, the birthplace of Aristippus), Cyrenaics - a philosophical (so-called Socratic) school that developed ethical. side of the teachings of Socrates and prepared the ground for Epicureanism. Recognizing the existence of the external world outside human consciousness, K. sh. denied the possibility of its full knowledge. In matters of ethics K. sh. preached hedonism, which declared the purpose of life to be pleasure. Founded by a student of Protagoras and Socrates, Aristippus, who taught about achieving pleasure (?????) through practical work. activity and mastery over one's desires. Followers of Aristippus, speaking against antiquity. materialism and natural science, argued that one can only speak with certainty about subjective sensations. Fyodor the Atheist, for example, taught that we know our sensations, but not their causes, therefore we should abandon the attempt to know nature and its laws. Lenin noted the ideological kinship of Machism with the teachings of K. Sh. and pointed out that the Cyrenaics “confuse sensation as a principle of the theory of knowledge and as a principle of ethics” (Works, vol. 38, p. 274). The views of the Cyrenaicists Fedor the Atheist and Euhemerus combined the subjectivism and skepticism of K. sh. with criticism of religion and social institutions of antiquity. slave owner society. According to Euhemerus, the gods are the result of the deification of earthly heroes. Pessimism K. sh. reached its culmination with Hegesia, who doubted the possibility of achieving happiness and preached fortitude in adversity. Through Annikerida K. sh. merges with Epicureanism. Developed by supporters of K. sh. hedonistic ethics was used French. materialists of the 18th century. to fight against feudal-religious ascetic morality.
Fragment: Fragmenta philosophorum graecorum. Collegit F. W. A. Mullach, v. 2, P., 1881.
Lit.: History of philosophy, vol. 1, [M. ], 1940, p. 150–51; History of philosophy, vol. 1, M., 1957, p. 112; Melon?. ?., Essay on the history of philosophy of classical Greece, M., 1936; Lurie S. Ya., Essays on the history of ancient science, M.–L., 1947; Wendt?., De philosophia cyrenaica, Gottingae, 1842; Stein H. de, De philosophia cyrenaica, Gottinsae, 1855 (Diss.); Zuccante G., I cirenaici, Mil., 1916; Reither W. H., The origins of the cyrenaic and cynic movements, "Perspectives in Philosophy", Colombo, 1953.
M. Petrov. Rostov-on-Don.
Philosophical Encyclopedia. In 5 volumes - M.: Soviet Encyclopedia
. Edited by F. V. Konstantinov. 1960-1970 .KYRENE SCHOOL
KYRENE SCHOOL, Cyrenaics (??????????) - ancient Greek hedonistic philosophical school of the 4th-1st quarter of the 3rd century. BC e., which traced its teachings to the Socratic Aristsht of Cyrene. The Cyrene school included, in particular: Aristippus's daughter Areta, her son Aristippus the Younger (Metrodidact, “taught by his mother”) and, who had their followers, Parebates, Ainchkerid, Hegesius and Theodore the Atheist.
The Cyrene school rejected the sciences of nature (sometimes also logic and dialectics) as not providing reliable knowledge and useless for a happy life. The ethics of the Cyrene school consisted of 5 sections: the doctrine of what is preferred and what is avoided, about internal states and sensations (????), about actions; physics and logic were actually included in ethics as the doctrine of causes and certainty. The Cyrenaics asserted the incomparability of the internal states of people and the incomprehensibility of what is common in them: only the names of things are common. Only his individual state is revealed to a person (???????), it is obvious, true and comprehensible: “The sensation that arises for us does not show us anything other than itself. Consequently, only sensation, in truth, is what appears to us. And what is external and capable of causing sensation may exist, but this is not what appears to us” (Sext. Emp. Adv. Math. VII 194). Unpleasant sensations are avoided, pleasant ones are preferred; this is natural and characteristic of both animals and children, and sages. In the criterion of truth, some Cyrenaics included only immediate evidence and sensations, others recognized the participation of the mind and reflection. Sensation was thought of dynamically as movement. The Cyrene school did not recognize the Epicurean identification of pleasure with the absence of pain and suffering: since pleasure and pain are “soft” and “sharp” movements, the absence of one movement is immobility, and not the other movement. Cyrenaica recognized this. only positive pleasure without degrees and hierarchy.
The Cyrenaic claim that there are only bodily pleasures is based on the narrow meaning of the word????? (“sensual pleasure”), upon ontologization of which it turned out that not only the word, but also the concept of “pleasure” is not applicable to the spiritual sphere. Annikerides, however, counted among pleasures a friendly disposition, and a feeling of gratitude, respect, pride in the fatherland, etc. Perhaps in the Cyrene school there was an idea of elementary strong pleasures and complex ones (for example, Aristippus the Younger taught that “feeling” is ???????? - consists of many “sensations” - ????), but not possessing such unconditional power. Pleasures are primarily bodily and momentary, actual pleasures. Although happiness was sometimes considered the totality of past and future pleasures, their accumulation is not the goal, for over time the movement of the soul fades away (Annikerides). “Living with pleasure” is the goal, according to Aristippus the Younger, according to Annikerides, seeking happiness in continuous and all kinds of pleasures is too tiring and leads to the opposite result, but the wiser a person is, the more happiness in his life, although the goal of every action is not happiness, but private concrete pleasure. According to Theodore, the wise man is joyful, and the fool is sad; according to Hegesius, due to the multitude of evils, happiness is generally impossible, so his sage only avoids evils and the more successful he is in this, the less picky he is in the sources of pleasures.
The “radical” representatives of the Cyrene school (Theodore, Hegesius) lifted moral prohibitions, declaring generally accepted values (and Hegesius and pleasure) to exist not by nature. Among the Cyrenaics, not just pleasure was declared to be a good, but the perfect good itself, acting as a goal, is life with pleasure, or simply pleasure; accordingly, all other goods, including intelligence and virtue, are goods to the extent that they serve this end. Theodore denied generally accepted values with arrogance and insolence, Hegesius - with indifference and pessimism; Theodore was not afraid of death, Hegesius saw in it something useful for a wise man (life is a benefit for a fool); according to Theodore, sacrificing oneself for the fatherland means benefiting madmen; according to Hegesia, the sage does nothing for the sake of others, for no one is worth it; Theodore valued freedom of expression (“parrhesia”) and considered the whole world to be his fatherland, Hegesius expressed indifference to both freedom and the fatherland. The peculiarity of Theodore's teaching is that the limits are not pleasure and pain (he assigned them the role of intermediate states), but joyful and sorrowful moods; He declared intelligence and justice to be good, and their opposites to be evil. Theodore, the author of the book “On the Gods,” was nicknamed the Atheist for his views; Hegesius, the author of the book “On Suicide by Abstaining from Food,” was called the Teacher of Death for preaching suicide. Annikervd, a “softer” representative of the school, did not draw all the conclusions from the initial premises, avoided the asocial extremes of his “like-minded people” who spent their lives in foreign lands and portrayed the sage as a person living in harmony with society, recognizing its values and trying to get more out of life if possible pleasures than sorrows.
The Cyrene school was influenced by Protagoras, Democritus and Epicurus and in turn influenced the teaching of the latter. The works of the Cyrenaics have not survived, the main sources are Diogenes Laertius (II 86-104), Sextus Empiricus (Adv. Math. VII 11,190-200), Eusebius of Caesarea (Pr. Eu. XIV, 18,31 ff., criticism of Aristocles - XIV, 19 , 1st, XV, 62, 7-12). The influence of the Cyrene school was overshadowed by the influence of Epicureanism. Phragm.: Giannamoni G. (ed.) Socratis et Socraticorum Reliquiae, vol. 2. Napoli, 1990; Doring K. Die Socrateschiiler Aristipp und die Kyrenaiker. Stuttg., 1988; Mannebach E. Aristippi et Cyrenaicorum fragmenta. Leiden-Koln, 1961.
Lit.: Tsouna-McKirahan V. The Cyrenaic Theory of Knowledge.- “Oxford Studies in Ancient Philosophy”, 1992, 10, p. 161-192; Eadem. The Epistemology of the Cyrenaic School. Cambr., 1999.
H. V. Braginskaya
New Philosophical Encyclopedia: In 4 vols. M.: Thought. Edited by V. S. Stepin. 2001 .