Sextus Empiricus Versus Marcus Aurelius

Author(s):  
Kenneth Binmore
Author(s):  
Christopher Brooke

This is the first full-scale look at the essential place of Stoicism in the foundations of modern political thought. Spanning the period from Justus Lipsius's Politics in 1589 to Jean-Jacques Rousseau's Emile in 1762, and concentrating on arguments originating from England, France, and the Netherlands, the book considers how political writers of the period engaged with the ideas of the Roman and Greek Stoics that they found in works by Cicero, Seneca, Epictetus, and Marcus Aurelius. The book examines key texts in their historical context, paying special attention to the history of classical scholarship and the historiography of philosophy. The book delves into the persisting tension between Stoicism and the tradition of Augustinian anti-Stoic criticism, which held Stoicism to be a philosophy for the proud who denied their fallen condition. Concentrating on arguments in moral psychology surrounding the foundations of human sociability and self-love, the book details how the engagement with Roman Stoicism shaped early modern political philosophy and offers significant new interpretations of Lipsius and Rousseau together with fresh perspectives on the political thought of Hugo Grotius and Thomas Hobbes. The book shows how the legacy of the Stoics played a vital role in European intellectual life in the early modern era.


2019 ◽  
Vol 29 (1) ◽  
pp. 189-202

The article advances a hypothesis about the composition of Michel de Montaigne’s Essays. Specialists in the intellectual history of the Renaissance have long considered the relationship among Montaigne’s thematically heterogeneous thoughts, which unfold unpredictably and often seen to contradict each other. The waywardness of those reflections over the years was a way for Montaigne to construct a self-portrait. Spontaneity of thought is the essence of the person depicted and an experimental literary technique that was unprecedented in its time and has still not been surpassed. Montaigne often writes about freedom of reflection and regards it as an extremely important topic. There have been many attempts to interpret the haphazardness of the Essays as the guiding principle in their composition. According to one such interpretation, the spontaneous digressions and readiness to take up very different philosophical notions is a form of of varietas and distinguo, which Montaigne understood in the context of Renaissance philosophy. Another interpretation argues that the Essays employ the rhetorical techniques of Renaissance legal commentary. A third opinion regards the Essays as an example of sprezzatura, a calculated negligence that calls attention to the aesthetic character of Montaigne’s writing. The author of the article argues for a different interpretation that is based on the concept of idleness to which Montaigne assigned great significance. He had a keen appreciation of the role of otium in the culture of ancient Rome and regarded leisure as an inner spiritual quest for self-knowledge. According to Montaigne, idleness permits self-directedness, and it is an ideal form in which to practice the freedom of thought that brings about consistency in writing, living and reality, in all of which Montaigne finds one general property - complete inconstancy. Socratic self-knowledge, a skepticism derived from Pyrrho of Elis and Sextus Empiricus, and a rejection of the conventions of traditional rhetoric that was similar to Seneca’s critique of it were all brought to bear on the concept of idleness and made Montaigne’s intellectual and literary experimentation in the Essays possible.


Author(s):  
Robert J. Fogelin

Philo expands on the nature of his objections to the natural religion of Cleanthes: far-fetched comparisons are dismissed in matters of common life, but are appropriate objections when we rise to the level of abstruse and remote reasoning. He offers a counterargument to the design-designer hypothesis, citing Epicurus. Constancy and change are discussed; cloud formation is one example. Philo’s critique of Cleanthes’ argument from design moves through stages, with striking similarity to Agrippa’s suspension of belief as presented by Sextus Empiricus.


Author(s):  
Stefan Sienkiewicz

This book offers an account of the functioning of the five Agrippan modes of scepticism as presented in the works of Sextus Empiricus. These five modes (of disagreement, hypothesis, infinite regression, reciprocity, and relativity) are analysed, individually, in the book’s first five chapters, and, collectively, in its sixth. Two perspectives on these modes are distinguished from one another—a dogmatic perspective which considers how a dogmatic philosopher might come to suspend judgement on the basis of these modes and a sceptical perspective which considers how a sceptic might come to do so. It is argued that the standard way in which these modes have been understood has been from a dogmatic perspective. The book opens up an alternative sceptical perspective on the modes according to which mode of disagreement (or one version of it) is equivalent to the sceptic’s method of equipollence, and the modes of hypothesis, infinite regression, and reciprocity are different instances of that method (with the mode of hypothesis being a limiting case of the method). It is also argued that the mode of relativity is inconsistent with the mode of disagreement and should be discarded when considering how the modes work together in a combined sceptical strategy. The final chapter offers an account of four different ways in which the modes might be combined together and concludes that each of these ways turns on a number of theoretical assumptions which the sceptic is not in a position to make.


Sign in / Sign up

Export Citation Format

Share Document