Monthly Archives: April 2016

CERP: Day 28 – Diogenes Ep. 32

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XXXII. To Aristippus, greetings (p. 137)
So here, Ps-Diogenes is responding to several criticisms about the lifestyle of his school of philosophy.  The most striking rebuke is that the things which Greeks and Romans praise in Socrates are scorned in Diogenes.  Granted, Diogenes turned them up to eleven, but the point still stands.

I’m not sure what social role the plant chicory had in Rome or Greece at the time.  I know of it as a way to stretch coffee when you’ve run out.  I guess maybe that’s indicative of being a poor person’s food?

The word in the text is σέρεις, but the form I was able to look up is σέρις and is defined by Liddell and Scott as a kind of endive or chicory.  Endives and the chicory I know are two pretty different plans, so I’m not sure which one is referenced here.

Or, it could be a language issue.  For instance, in Serbo-Croation, garlic and onions are basically the same plant, you distinguish between the two by saying “black onion” for onion, and “white onion” for garlic.  Maybe it’s something similar?  I don’t know, it’s instances like this that made me wish I knew more about the language and the cultures.

Tangents aside, the issue here is how one can disdain the philosophers when they praise Socrates, and when they critics live such morally bankrupt lives themselves.  “Unholy men” is a pretty strong phrase, but I’m sure the Ps-Diogenes means it.

This is part of the Cynic Epistles Reading Plan.

SLRP: LVI. On Quiet And Study (Part 1: 1 – 8a)

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Seneca,

Your letter about noise, and the trials of city life bring to mind something I’ve been chewing on lately.  That is the retreating from the city life.  Your letters seem to often suggest one retires to focus on philosophy, and I’m slowly being convinced you may be correct.  yet this passage of Marcus sticks out at me as a blaring counter-example.

“Men seek retreats for themselves, houses in the country, sea-shores, and mountains; and thou too art wont to desire such things very much. But this is altogether a mark of the most common sort of men, for it is in thy power whenever thou shalt choose to retire into thyself. For nowhere either with more quiet or more freedom from trouble does a man retire than into his own soul, particularly when he has within him such thoughts that by looking into them he is immediately in perfect tranquility; and I affirm that tranquility is nothing else than the good ordering of the mind. Constantly then give to thyself this retreat, and renew thyself; and let thy principles be brief and fundamental, which, as soon as thou shalt recur to them, will be sufficient to cleanse the soul completely, and to send thee back free from all discontent with the things to which thou returnest.”

— Marcus, Meditations, Book IV.

Marcus’ ‘inner citadel’ seems at odds with both your suggestions, and my inclinations.  Thus far, in my own Stoic journey, I’ve found that those ideas which lie at odd with my instinct tend to have been borne out.

I’ve been tossing around the idea lately of an “extended Cynic holiday” as you suggest as a monthly venture in other letters.  However, I’m thinking on the scale of weeks and months.  Maybe six or nine months all together.  I would use this time to meditate, reflect, and simplify.

As I’m currently living in a metro-area of some ten million or so people, you can imagine, I’m sure, the bucolic fantasy of a small woodland cabin, a simple iron stove, and the slow mornings watching the mountain fog descend into the hollers.

I would take the time to read, to write, to reflect.  I would do the things that you say we should, to throw ourselves into philosophy here and now, not as a mere holiday.

But, Marcus’ advice begs the question, am I running from things to which I’m averse without an eye to true goods and evils?  Am I ignoring the retreat of the soul which is available at all times, and searching for an excuse to dodge some indifferents?  I don’t think this is the case, but a good understanding of myself and the situation warrants a close examination.

Farewell.

Part of Michel Daw’s Reading Plan of Seneca’s Letters.

CERP: Day 27 – Diogenes Ep. 31.

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XXXI. To Phaenylus, do well (p. 133)
Today’s letter is of the Ps-Diogenes recounting his converting  a renowned fighter to philosophy.  He uses several clear and formal arguments to convince the pankratiast that his achievements mean little, and the greater fight would be with himself.

The prize of the battle against the soul is much more valuable than a laurel, palm, and entourage.

I’ll admit, while interesting I don’t care overly much for these “conversion” stories.  They do provide an interesting window into the Romanization of proselytizing of those philosophers, however.

 

This is part of the Cynic Epistles Reading Plan.

SLRP: LV. On Vatia’s Villa

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Seneca,

Your letter touched on several topics, a couple of which I’ve been thinking on myself.  The first is the keen and sharp difference between leisure and idleness.  This moved smoothly into a discussion on how our surroundings do not determine our state of mind.  In fact, the state of mind we cultivate has primacy in importance.  We can find happiness in any place.

This issue is one which is on my heart these days.  Still in exile, doing many things which are instrumental to my exile, but which bring me no joy.  My heart is tired from it.

But, it is within my purview to look and find some happiness… even in exile.  I’m going to concentrate on that today.

Farewell.

Part of Michel Daw’s Reading Plan of Seneca’s Letters.

CERP: Day 26 – Diogenes Ep. 30.

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XXX. To Hicetas, do well (p. 131)
This might be my favorite Epistle to date.  Ps-Diogenes is telling (not the story we know about being assaulted with a staff) his instruction next to the associate of Socrates, whom I think we can safely say is Antisthenes.

In it, Antisthenes installs Ps-Diogenes as a philosopher.  The giving of each item, and the explanation, coupled with the call-and-response style dialogue has a decidedly ritualistic feel.

I can imagine a group of Cynics, “Bring forth the one who would be a true human!”  And ritualistically applying the uniform of a philosopher, with a moral lesson and lecture to mark the occasion.

I think this show the nature of the Epistles well, pretty fast and loose on fact, but a teaching and persuasive method which is hard to argue with.

This is part of the Cynic Epistles Reading Plan.

SLRP: LIV. On Asthma And Death.

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Seneca,

I disagree, that there is not virtue for one expelled as one who goes willingly.  Even in expulsion, one has the ability to accept and assent.  To note what’s up to us, and what’s not.  Despite the fact that one’s light might be snuffed out rather than running out of wick, there is still the opportunity for virtue there.

Your letter provides much food for thought today.  Thanks.

Farewell.

Part of Michel Daw’s Reading Plan of Seneca’s Letters.

CERP: Day 25 – Diogenes Ep. 29.

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XXIX. To Dionysius (p. 127)
There are a handful of useful things in this letter.  One, which parallels nicely with the reading from Seneca today, is that the “evil” Ps-Diogenes speaks of, is a malady of the soul, and it’s built by habit, and reinforced by lifestyle and close associates.

The second is that when our souls are in such a sad state, that a mere mild remedy is contraindicated.  No, we need a serious intervention.  So Ps-Diogenes is sending an unnamed task master to work over the poor Dionysius.

Next, Ps-Diogenes points out that the people with whom we’ve surrounded ourselves (IMO out of concern, but with improper premises) aid in the illness.  Whether it’s the wetnurses and grandparents offering another sweet morsel, the fact is that as philosophers what we’ve identified as conducive to our own soul-health is generally the opposite of the common understanding.

Lots of good stuff here, today.

 

This is part of the Cynic Epistles Reading Plan.

SLRP: LIII. On The Faults Of The Spirit.

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Seneca,

The comparison of how an illness of the body commands all of our attention, that we set aside, business, pleasure, and all other things to remedy the problem; with that of the illnesses of the soul is well-taken.

However, it’s the case that the common man does not do this, nor even does a goodly portion of those who would call themselves philosophers.

Thank you for the letter, today.

Farewell.

Part of Michel Daw’s Reading Plan of Seneca’s Letters.

CERP: Diogenes Ep. 28.

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XXVIII. untitled: “Diogenes the Dog to the so-called Greeks…” (p. 121)
I think is the longest letter to date which we’ve read.  Diogenes lays into the Greeks (if in name only).  He chastises them for everything from their diet, to their sex, to their drinking, to capital punishment.

This kind of polemic coupled with witty chreia are what I think of when I recall Diogenes.  This seems more firmly in the school than some of the other letters.

I’ve read that the Antisthenes => Diogenes lineage may be a latter Stoic fiction; an attempt to produce a Socratic lineage for Stoicism.  That’s certainly an interesting possibility, and if true, then we see it here even in this letter.

This is part of the Cynic Epistles Reading Plan.