CERP: Day 22 – Diogenes Ep.19-22

Standard

XIX. To Anaxilaus the wise, greetings (p. 113)
Ah, Ps-Diogenes clothes himself, as it were, in the Kingly majesty of the Cynic uniform!  Interesting parallels, here.

XX. To Melesippus, greetings (p. 113)
It’s no shame, then, to be beaten by many.  The shame is in being one who would do such a beating.  Not only is this shameful for the individuals involved, it seems to reflect poorly on the whole city-state.

XXI. To Amynander, greetings (p. 115)
This is surely a defacing of the nomos, then.  The relationship of family is ubiquitous.  Musonius, for the Stoics, lays a large amount at the feet of filial duty.  Ps-Diogenes casts even this aside.  This, then, might be one of the stronger positions I’ve seen taken.

XXII. To Agesilaus, greetings (p. 115)
Hmm.  An interesting piece.  A bit of a Stoic memento mori, yet also an appreciation for it despite the uncertainty.  It seems to me that ever letter that reference the gods has a more Stoic tinge than Cynic.

 

This is part of the Cynic Epistles Reading Plan.

SLRP: LI. On Baiae And Morals

Standard

Seneca,

Whew.  There’s a lot here.  I’ve never been to Baiae, but I have spent some time on an Adriatic island called Olib.  That sort of Mediterranean island life certainly is pleasant.  Time moves differently in place like that.

You mention that a wise man might choose to wear certain colors, as befits the simple life.  That reminds me of Cato (IIRC), choosing to wear the darkest dyed fabric he could find when light purple and red were the fashion.

EDIT:  Found it.

“And in general Cato esteemed the customs and manners of men at that time so corrupt, and a reformation in them so necessary, that he thought it requisite, in many things, to go contrary to the ordinary way of the world. Seeing the lightest and gayest purple was then most in fashion, he would always wear that which was the nearest black; and he would often go out of doors, after his morning meal, without either shoes or tunic; not that he sought vain-glory from such novelties, but he would accustom himself to be ashamed only of what deserves shame, and to despise all other sorts of disgrace.”

— http://classics.mit.edu/Plutarch/cato_you.html

The fact that these material things, such as the place we live, the colors we might adorn ourselves, the furnishing of our homes, etc., are all indifferents might seem confusing to some.  That these material things themselves are indifferents is not questioned; but how we handle them most certainly is not.

Thank you for the letter.

Farewell.

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

“Doing” philosophy: orthodoxy implies orthopraxy.

Standard

If we’re discussing the tenets of Stoicism we can bring up a variety of topics.  Katalepsis (Gr: κατάληψις) separates the Stoics from the several stripes of Skeptics.  That virtue is the only good separates the Stoics from the Epicureans.  That some indifferents might be rightly preferred by their utility to virtue separates the Stoics from the earlier Cynics.  That only those things exist which have a body and extend in three dimensions separates the Stoics from the Platonists.

We can continue on, building a list of doctrinal positions which allow us with some certainty to say, “these are Stoics positions, and these are not.”

These positions, however, are not mere brain candy.  They are not something merely to mull over as a hobby.  If you read the Stoics, and then go about your life unchanged, you’re like a person who has gone to the doctor and disregarded the advice.  You stand in front of a mirror, and ignore what it tells you about yourself.

That is not philosophy.

If there are “right beliefs” of Stoicism, a Stoic orthodoxy, and Stoicism is a philosophy as a way of life, then the implication is that there is also an orthopraxy, or “right actions.”

We can look at Epictetus’ three topoi, and see Disciplines of Assent, Desire, and Action.  Action then is in part practicing the two others.  It means actually doing things.  Things motivated by virtue.

While material things are clearly indifferents, how we handle them certainly is not.

Musonius lays out clear positions for those training to be philosophers.  It’s explicit, and there’s no twisting out from under it saying “it’s a metaphor.”  He says, “do this, don’t do that.”

If we assent to correct Stoic positions on doctrine, we must then also look at the positions on action.  Many modern Stoics set aside the ‘doing,’ however this is inappropriate.  Rather than seeing what must be pared away from the philosophy to make it palatable for the modern person; we should instead see how much we can keep.

That may mean taking certain doctrines and positions for a test a drive, giving the ancients the benefit of the doubt, but testing it with our own reason.  But this, then, is philosophy.

When we actually are doing the things suggested (or maybe discarding the ones after a full examination), we’re putting the doctrine into practice.

CERP: Day 21 – Diogenes Ep. 13-18

Standard

XIII. To Apolexis, greetings (p. 107)
A reminder that there is always still more to learn, and the great mounds of things we once knew for true but now know to be false is no shame, as long as we’re moving towards truth.

XIV. To Antipater, greetings (p. 109)
Paraphrase:  Antipater, you’ve missed the point.  Duh.  Hugs and kisses, Ps-Diogenes.

XV. To Antipater, greetings (p. 109)
“[One] should demonstrate that the spoken claims conform to the way of life.”  Practice what you preach!

XVI. To Apolexis, greetings (p. 109)
I think this is the first reference to Diogenes jug/jar/barrel we’ve come across.  Inspired by even the snails.

XVII. To Antalcides, greetings (p. 111)
“For while I was present you exhibited nothing worthy of
esteem…”  Ouch.  Basically, “put up or shut up.”

XVIII. To Apolexis, greetings (p. 111)
“The Megarian youths appealed to me to introduce Menodorus
the philosopher to you, a very ridiculous introduction, for you will know that he is a man from his portraits, and from his life and words whether he is also a philosopher. For, in my opinion, the sage provides his own introduction.”

Interesting.  Apparently Menodorus is also called Menas, and might have once been a pirate.

 

This is part of the Cynic Epistles Reading Plan.

SLRP: L. On Our Blindness And Its Cure

Standard

Seneca,

“…[Ye]t the first steps in the approach to [virtue] are toilsome, because it is characteristic of a weak and diseased mind to fear that which is unfamiliar. The mind must, therefore, be forced to make a beginning; from then on, the medicine is not bitter; for just as soon as it is curing us it begins to give pleasure. One enjoys other cures only after health is restored, but a draught of philosophy is at the same moment wholesome and pleasant.”

My own practice seemed to have plateaued a few months back.  More than a few, now maybe.  And in the last couple weeks, even begun to slip.  This is a good call to action.  Thank you for it.

Farewell.

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

CERP: Day 20 – To Crates, To Metrocles, do well, To Crates, do well, To the same, do well

Standard

IX. To Crates (p. 103)

Ps-Diogenes relates to us the “initiation” of Crate into the Cynic life.  The thing that sticks out at me, is that he is bidden to come back, as it’s “not safe to linger where there is no one like you.”

This brings to mind Gadara, which is reported to have been a Cynic hub of sorts.  I usually picture Diogenes living alone, taking students irregularly.  But maybe that’s inaccurate.

X. To Metrocles, do well (p. 103)
Ps_Diogenes clearly here is making an argument for begging.  This tells us that like today, the idea of begging was distasteful to Diogenes’ audience.

Ps-Diogenes makes a couple arguments by analogy, showing how kings beg from their subjects; the sick beg from their doctors; and people from the objects of their desire.  Even Heracles begged, he says, as he received strength.

The issue is whether we request something fitting, or not fitting.  Then, if we give back something of greater value.  A Cynic’s begging, then, is a pedagogical tool as well as a necessity of life.  That we would go against the popular conception itself is a worthwhile thing in teaching the meaning of our respective philosophies.

XI. To Crates, do well (p. 105)
This letter contains an outlier.  Of course, Epictetus criticizes Diogenes’ statue-endeavors, even though he holds him generally in very high regard.  If the Cynic is only to be begging from the wise, would he ever meet with the frustrations that this letter suggests he inoculate himself against?

In the previous letter, it says even Heracles begged from these without sense, but we’ve been told up until now that such a thing is inappropriate.
XII. To the same, do well (p. 107)
Ps-Diogenes makes a good point, that philosophers and the untrained alike are moving towards what they believe to be good.  However, we’re focused on vastly differently things.  The fact that we discuss “apparent goods” and “actual goods” show that we recognize just how easy it is to make this mistake.  We ourselves made (still make?) it.

Indeed, then, as Ps-Diogenes notes, when the untrained person is nudged towards the actual good, and see show difficult the road, they’re turned aside.  Because they still see the “apparent good” a the place to end up.

I see lots of this in online Stoic communities.  Epictetus, Marcus, Seneca, and Musonius (so much of Musonius) state unequivocally that philosophers must engage in askesis, and folks trip over themselves to claim that it has no place in modern practice.

 

This is part of the Cynic Epistles Reading Plan.

SLRP: XLIX. On The Shortness Of Life (Part 2: 6b – 12)

Standard

Seneca,

“You are mistaken if you think that only on an ocean voyage there is a very slight space a between life and death. No, the distance between is just as narrow everywhere. It is not everywhere that death shows himself so near at hand.”

This letter, as Friday’s was, is full of parable and analogy.  The call to simple writing is a good one for philosophers.  While we might baffle the crowd with bullshit, if we have something of value which can be stated simply, simply put, we should.

The image of the city preparing for the invaders, the men at arms preparing for battle, the old men and women heaping up fortifications, … and us, positing a riddle, or helping?

Thank you for the letter.

Farewell.

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

CERP: Day 19 – To Hicetas and to Eugnesius

Standard

VII. To Hicetas (p. 99)
We read a praising of the title ‘dog’, and of the cloak, small bag, and staff.  Ps-Diogenes write to his father, asking him to note that he is happy with little.  The argument to the Gods seems more of a Stoic sort than a Cynic one… this seems to be a trend in these Epistles.  Or maybe it’s just a Roman flavor?

VIII. To Eugnesius (p. 101)
I’m pretty sure Ps-Diogenes just dropped the mic, to the tune of NWA’s most famous song.

diogenes_fuck-the-polis

This is part of the Cynic Epistles Reading Plan.

CERP: Day 18 – To Hipparchia, Antipater, Pediccas, and Crates.

Standard

III. To Hipparchia (p. 95)
Interesting here that Hipparchia is shown as the student of Diogenes, and it even suggests that letters were a common and prized method of instruction.  Seneca argues the opposite in some of his Epistles, that while they are better than nothing, a face to face discussion is best for philosophical instruction.

IV. To Antipater (p. 95)
I can’t imagine Diogenes begging the pardon of any King, except he be a philosopher.

V. To Pediccas (p. 97)
The parallel between worldy enemies, and enemies of the self is an interesting one.  Yet, the Ps-Diogenes also presents a binary.  One is either concerned in the world of appearances, or one is concerned with the world of appearances (more formidable).  The world, or philosophy.  Pick one, and then do the thing.

VI. To Crates (p. 97)
Ah, the cup lesson.  This is one of my favorite stories of Diogenes.  That he sees someone (field hand, boy, etc) drinking with his hands and tosses away his cup.

I like the closing moral, that wisdom might be garnered in any place, and from any teacher:  even if the person is unaware that they are teaching.  We’re constant students, nonetheless.

 

This is part of the Cynic Epistles Reading Plan.