What Role Did Athens Play In Alicero's Life
Arkesilaus (315 - 241 B.C.) [Pitane, Athens]. As leader of the academy, Arkesilaus emphasised Plato's contention that there is no final truth in sense perception. He opposed the Stoic doctrine of the "irresistible impression" with the contention that even an "irresistible impression" sometimes proves to be false. Therefore, he concluded that the wise thing to do is to suspend judgement and not to commit oneself to any belief as final. The best one can do is to calculate probabilities and follow the highest. As far as we know, he wrote nothing at all.
Cleanthes (300 - 220 B.C.) [Assos, Athens]. He followed on from Zeno as head of the Stoic school, but he was not the most brilliant of men and he added absolutely zilch to the doctrines …show more content…
he continued. Be that as it may, he is of some interest as he is supposed to be the author of Hymn to the Most High, which contains a line quoted by St. Paul in his discourse at Athens, recorded in Acts 17:28.
Timon (320 - 230 B.C.) [Phlius, Athens]. Our most direct knowledge of Pyrrho's sceptical doctrines is provided by Timon, who was a follower of Pyrrho. He was a prolific writer and his most noted work was that of the Satires against the Greek philosophers. Chrysippus (280 - 208 B.C.) [Soli, Athens]. A much brighter chap, was Chrysippus, more creative than Cleanthes, he did far more for the Stoic school, so much so that he was called the second founder. He systematised the doctrines, argued for them, and fixed their terminology; but his writings have been received only in fragments.
Zeno of Tarsus (3rd cent. B.C.) [Cyrene, Athens, Rome]. This fellow was a follower of Chrysippus, and he was noted mostly for having raised a question about the Stoic conception of universal conflagration.
Carneades (214 - 129 B.C.) [Cyrene, Athens, Rome]. He was head of the Academy in the second century B.C. during the period when it turned to scepticism. His teaching was based around the doctrine of probability, which was believed to be the utmost that human knowledge could attain. He was a man of some considerable influence. Carneades was opposed to the dogmatic claim to certainty held by some of his contemporaries, notably the Stoics, not only in theology and natural philosophy, but also in ethical standards. Strangely enough, he too left no writings.
Ecclesiastes (c. 3rd cent. B.C.) All those who have read the Bible will have come across this character. Surprising therefore that we cannot be more specific in his dating, but perhaps not so when we learn that the author was unknown. The name Ecclesiastes translated from the Hebrew - Koheleth - is commonly interpreted as "preacher." This is one of these stories that we tend to hold at arms length. The author speaks of himself as a "son of David, king in Jerusalem" and, by tradition, has been taken to mean Solomon. The language used is that of the 3rd century B.C., and the work is probably attributable to several hands. Its principle theme is that of the vanity of human existence, individual and social. As a man of wisdom, power, and wealth the author’s judgements are impressive. The thought runs into Scepticism regarding ethics, immortality, and Providence. There is no great end achieved in life or in the universe. An endless round of repetition is all that is observable. There is no explanation of the world and no reliable connection between effort and outcome. Not even wisdom is finally satisfying. Man and beast pass and are forgotten. Wealth, wisdom, and work are all in vain. One should observe propriety and enjoy the moment. Soberness and patience are the best policies. Excess either of goodness or wickedness is folly. Ecclesiastes belongs to a period of depression in Jewish life, and it indicates doubt about the prophetic hopes. The negative tone of the work is somewhat softened toward the end and counteracted by a pious conclusion to the effect that all one can do is fulfil one's obligations and leave the outcome to God. Some echoes of the Heraclitean doctrine of flux seem evident and take a form of Wisdom Literature. This work was obviously written in the Alexandrian period of thought.
Aristobulus (180 - 146 B.C.) [Alexandria]. He was a Jewish theologian and argued that Greek wisdom, even from the earliest, was derived from the Pentateuch. He regarded God as invisible and transcendent, working through his powers to affect the world. That's it and that's him. Clitomachus (180 - 105 B.C.) [Carthage, Athens]. The teachings of Carneades were continued by Clitomachus. And there you have it.
Panaetius (180 - 112 B.C.) [Rhodes, Rome, Athens]. Now this chap introduced Stoicism into Roman thought, and is said to have taught the doctrine in a form influenced by the teachings of Plato. He also reformulated Stoicism to meet the criticism of Carneades.
Posidonius (130 - 51 B.C.) [Apamea in Syria, Rhodes]. A pupil of Panaetious, Posidonius was a great traveller, a very learned man, history tells us and follower of the Stoic school, though influenced to some extent by Plato and Aristotle. He taught a doctrine of high spirit and noble desires. Cicero was one of his pupils. Only fragments of a historical work have survived to us. Andronicus (fl. 70 B.C.) [Rhodes]. He also was a head of the Lyceum, and was noted as an editor of the works of Aristotle and Theophrastus and as a writer of paraphrases and comments on Aristotle.
Titus Lucretius Carus (96 - 55 B.C.) [Rome]. This gent was an outstanding advocate of the philosophy of Epicurus. His poem On Nature is one of the chief sources of our knowledge of Epicueanism. It was published by Cicero. In content it teaches atomism, in line with Democritus and Epicurus. The universe is formed by the falling of material atoms through empty space, deviating at times from a straight line. Even the soul is material, deriving knowledge of the external world by way of images given off from bodies. The gods, too, are material beings, living untroubled somewhere in space and not disturbed in their bliss by the affairs of men. At death, Lucretius wrote, the body dissolves and all is at an end; there is no hereafter to be feared.
Cicero (106 - 43 B.C.) [Arpinum, Rome].
One of the chief figures in Roman philosophy. For most of his life Cicero was centred in Rome, where he was famous as a lawyer and orator and held various public offices, finally reaching the dizzy heights of consulship; he was one of the last to hold the office before its importance was ended by the Empire. Cicero declared that his primary interest was in philosophy, but that, because of the necessity of making a living, he was compelled to take up the practice of law and politics. When, in his late years, he was forced out of public life, he withdrew to his villas, villas, especially the one at Tusculum, and, gathering a group of friends, he discussed philosophical questions with them. He tried to be the medium of transmission of Greek culture to the Romans and had a great influence on philosophical terminology. He had studied under various philosophers, at Athens, Rhodes, in Asia Minor, and Rome. He also prided himself upon having discovered the tomb of Archimedes in Sicily and having restored it to a fitting condition. Cicero wrote roughly in imitation of the Dialogues of Plato and drew freely from Plato's ideas, using the titles Republic and Laws. He translated the Timaeus and Protagoras and on a sea voyage, he composed a summary from memory of the logic of Aristotle. Suggestions from the Stoics also had a great influence on him. Among his works are Tusculan Disputations, The Academics, On Ends (Good and Evil), On the Nature of the Gods, On Divination, On Fate, On Old Age, On Friendship, On Duties. In his theory of knowledge, Cicero was impressed with the limitations of human capacity and, with Carneades and others of his time, maintained that probability is the best that is achievable in human thinking and human principles of conduct, yet he believed that certain innate tendencies of thought and behaviour are present in all men and serve as guides in living. He also thought that the common convictions of mankind in
theology and ethics should be respected. "Fairness" is the keynote of ethics. His metaphysics and theology are more Stoic than otherwise, as the result of his calculations of the most probably true system. He believed in the dignity of man, the freedom of the will, and the immortality of the soul. In ethics Cicero combined the Stoic stern sense of duty with Plato's cardinal virtues and Aristotle's doctrine of the usefulness of honours and wealth in the service of morality.
Aenesidemus (fl. 80 - 50 B.C.) [Cnossus, Alexandria]. The doctrine of scepticism was carried on by Aenesidemus. He formulated ten modes of argument or tropes, showing the contradictory character of experience and the impossibility of certain knowledge. He is said to have criticised especially the concept of causality and to have maintained it to be meaningless.
Quinus Sextius (fl. 70 B.C.) [Rome]. In the second half of the first century B.C., a school begun by Quinus Sextius combined certain features of Stoicism and Pythagoreanism. His primary emphasis was on ethics. He believed that the life of a man was a constant battle against folly and that man should reckon or consider his own moral status every day.
Sotion (1st cent. B.C.) [Alexandria]. He was one of the chief followers of the school founded by Quinus Sextius and was also famed as a teacher of Seneca. (That's enough about him.)
Cleanthes (300 - 220 B.C.) [Assos, Athens]. He followed on from Zeno as head of the Stoic school, but he was not the most brilliant of men and he added absolutely zilch to the doctrines …show more content…
he continued. Be that as it may, he is of some interest as he is supposed to be the author of Hymn to the Most High, which contains a line quoted by St. Paul in his discourse at Athens, recorded in Acts 17:28.
Timon (320 - 230 B.C.) [Phlius, Athens]. Our most direct knowledge of Pyrrho's sceptical doctrines is provided by Timon, who was a follower of Pyrrho. He was a prolific writer and his most noted work was that of the Satires against the Greek philosophers. Chrysippus (280 - 208 B.C.) [Soli, Athens]. A much brighter chap, was Chrysippus, more creative than Cleanthes, he did far more for the Stoic school, so much so that he was called the second founder. He systematised the doctrines, argued for them, and fixed their terminology; but his writings have been received only in fragments.
Zeno of Tarsus (3rd cent. B.C.) [Cyrene, Athens, Rome]. This fellow was a follower of Chrysippus, and he was noted mostly for having raised a question about the Stoic conception of universal conflagration.
Carneades (214 - 129 B.C.) [Cyrene, Athens, Rome]. He was head of the Academy in the second century B.C. during the period when it turned to scepticism. His teaching was based around the doctrine of probability, which was believed to be the utmost that human knowledge could attain. He was a man of some considerable influence. Carneades was opposed to the dogmatic claim to certainty held by some of his contemporaries, notably the Stoics, not only in theology and natural philosophy, but also in ethical standards. Strangely enough, he too left no writings.
Ecclesiastes (c. 3rd cent. B.C.) All those who have read the Bible will have come across this character. Surprising therefore that we cannot be more specific in his dating, but perhaps not so when we learn that the author was unknown. The name Ecclesiastes translated from the Hebrew - Koheleth - is commonly interpreted as "preacher." This is one of these stories that we tend to hold at arms length. The author speaks of himself as a "son of David, king in Jerusalem" and, by tradition, has been taken to mean Solomon. The language used is that of the 3rd century B.C., and the work is probably attributable to several hands. Its principle theme is that of the vanity of human existence, individual and social. As a man of wisdom, power, and wealth the author’s judgements are impressive. The thought runs into Scepticism regarding ethics, immortality, and Providence. There is no great end achieved in life or in the universe. An endless round of repetition is all that is observable. There is no explanation of the world and no reliable connection between effort and outcome. Not even wisdom is finally satisfying. Man and beast pass and are forgotten. Wealth, wisdom, and work are all in vain. One should observe propriety and enjoy the moment. Soberness and patience are the best policies. Excess either of goodness or wickedness is folly. Ecclesiastes belongs to a period of depression in Jewish life, and it indicates doubt about the prophetic hopes. The negative tone of the work is somewhat softened toward the end and counteracted by a pious conclusion to the effect that all one can do is fulfil one's obligations and leave the outcome to God. Some echoes of the Heraclitean doctrine of flux seem evident and take a form of Wisdom Literature. This work was obviously written in the Alexandrian period of thought.
Aristobulus (180 - 146 B.C.) [Alexandria]. He was a Jewish theologian and argued that Greek wisdom, even from the earliest, was derived from the Pentateuch. He regarded God as invisible and transcendent, working through his powers to affect the world. That's it and that's him. Clitomachus (180 - 105 B.C.) [Carthage, Athens]. The teachings of Carneades were continued by Clitomachus. And there you have it.
Panaetius (180 - 112 B.C.) [Rhodes, Rome, Athens]. Now this chap introduced Stoicism into Roman thought, and is said to have taught the doctrine in a form influenced by the teachings of Plato. He also reformulated Stoicism to meet the criticism of Carneades.
Posidonius (130 - 51 B.C.) [Apamea in Syria, Rhodes]. A pupil of Panaetious, Posidonius was a great traveller, a very learned man, history tells us and follower of the Stoic school, though influenced to some extent by Plato and Aristotle. He taught a doctrine of high spirit and noble desires. Cicero was one of his pupils. Only fragments of a historical work have survived to us. Andronicus (fl. 70 B.C.) [Rhodes]. He also was a head of the Lyceum, and was noted as an editor of the works of Aristotle and Theophrastus and as a writer of paraphrases and comments on Aristotle.
Titus Lucretius Carus (96 - 55 B.C.) [Rome]. This gent was an outstanding advocate of the philosophy of Epicurus. His poem On Nature is one of the chief sources of our knowledge of Epicueanism. It was published by Cicero. In content it teaches atomism, in line with Democritus and Epicurus. The universe is formed by the falling of material atoms through empty space, deviating at times from a straight line. Even the soul is material, deriving knowledge of the external world by way of images given off from bodies. The gods, too, are material beings, living untroubled somewhere in space and not disturbed in their bliss by the affairs of men. At death, Lucretius wrote, the body dissolves and all is at an end; there is no hereafter to be feared.
Cicero (106 - 43 B.C.) [Arpinum, Rome].
One of the chief figures in Roman philosophy. For most of his life Cicero was centred in Rome, where he was famous as a lawyer and orator and held various public offices, finally reaching the dizzy heights of consulship; he was one of the last to hold the office before its importance was ended by the Empire. Cicero declared that his primary interest was in philosophy, but that, because of the necessity of making a living, he was compelled to take up the practice of law and politics. When, in his late years, he was forced out of public life, he withdrew to his villas, villas, especially the one at Tusculum, and, gathering a group of friends, he discussed philosophical questions with them. He tried to be the medium of transmission of Greek culture to the Romans and had a great influence on philosophical terminology. He had studied under various philosophers, at Athens, Rhodes, in Asia Minor, and Rome. He also prided himself upon having discovered the tomb of Archimedes in Sicily and having restored it to a fitting condition. Cicero wrote roughly in imitation of the Dialogues of Plato and drew freely from Plato's ideas, using the titles Republic and Laws. He translated the Timaeus and Protagoras and on a sea voyage, he composed a summary from memory of the logic of Aristotle. Suggestions from the Stoics also had a great influence on him. Among his works are Tusculan Disputations, The Academics, On Ends (Good and Evil), On the Nature of the Gods, On Divination, On Fate, On Old Age, On Friendship, On Duties. In his theory of knowledge, Cicero was impressed with the limitations of human capacity and, with Carneades and others of his time, maintained that probability is the best that is achievable in human thinking and human principles of conduct, yet he believed that certain innate tendencies of thought and behaviour are present in all men and serve as guides in living. He also thought that the common convictions of mankind in
theology and ethics should be respected. "Fairness" is the keynote of ethics. His metaphysics and theology are more Stoic than otherwise, as the result of his calculations of the most probably true system. He believed in the dignity of man, the freedom of the will, and the immortality of the soul. In ethics Cicero combined the Stoic stern sense of duty with Plato's cardinal virtues and Aristotle's doctrine of the usefulness of honours and wealth in the service of morality.
Aenesidemus (fl. 80 - 50 B.C.) [Cnossus, Alexandria]. The doctrine of scepticism was carried on by Aenesidemus. He formulated ten modes of argument or tropes, showing the contradictory character of experience and the impossibility of certain knowledge. He is said to have criticised especially the concept of causality and to have maintained it to be meaningless.
Quinus Sextius (fl. 70 B.C.) [Rome]. In the second half of the first century B.C., a school begun by Quinus Sextius combined certain features of Stoicism and Pythagoreanism. His primary emphasis was on ethics. He believed that the life of a man was a constant battle against folly and that man should reckon or consider his own moral status every day.
Sotion (1st cent. B.C.) [Alexandria]. He was one of the chief followers of the school founded by Quinus Sextius and was also famed as a teacher of Seneca. (That's enough about him.)