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Updated: May 26, 2025
Instantly, like Aristippus, we can say there is civilization in Mars, or wherever that sign comes from, or at least there is organized thought. The mind that is flashing that sign knows something about geometry. Of course, we should also recognize "signs of civilization" if the Martians should project upon our atmosphere a skeleton hanging in chains.
"You mean to have the busts of the philosophers moved again?" asked King Philometor, who, as he entered the tent, had heard the queen's last words. "And Aristippus is to have the place of honor? And besides all this to avoid quarrelling with a jealous brother, who shares our kingdom!
All colours, states, and things are fit For courtly Aristippus wit. Such a one would I frame my Disciple, quem duplici panno patientia velat, Mirabor, vita via si conversa decebit. Whom patience clothes with sutes of double kind, I muse, if he another way will find. He not unfitly may, Both parts and persons play.
Who might not justly expect another kind of life in Aristippus, who placed happiness in bodily pleasure; and in Antisthenes, who made virtue sufficient to felicity? And he who, with Plato, shall place beatitude in the knowledge of God, will have his thoughts raised to other contemplations than those who look not beyond this spot of earth, and those perishing things which are to be had in it.
I. As regards a Standard of right and wrong, moral good or evil, they recognized nothing but obedience to the laws and customs of society. II. They had no Psychology of a moral faculty, of the will, or of benevolent sentiment. The Cyrenaic Aristippus had a Psychology of Pleasure and Pain.
EPICUREAN MORALITY. From the ethical point of view, Epicurus certainly attaches himself to Aristippus; but with the difference that lies between pleasure and happiness. Aristippus taught that the aim of life was intelligent pleasure, Epicurus declared that the aim of life was happiness. Now, does happiness consist in pleasures, or does it exclude them?
"Not in the least," answered Aristippus. "I promise you," said Socrates, "that if you ask me for a good thing that is good for nothing, I know no such thing, nor have anything to do with it." Aristippus pressed him yet further, and asked him whether he knew any beautiful thing. "I know a great many," said Socrates. "Are they all like one another?" continued Aristippus.
Ech. Were any strangers present? Phæd. Yes: Simmias the Theban, Cebes, and Phaedondes: and from Megara, Euclides and Terpsion. Ech. But what! were not Aristippus and Cleombrotus present? Phæd. No: for they were said to be at Ægina. Ech. Was anyone else there? Phæd. I think that these were nearly all who were present. Ech. Well, now, what do you say was the subject of conversation? Phæd.
I would be anything rather than lazy and idle, for everything in nature is active and busy; and as, with Aristippus, I hold pleasure to be the highest good, I would fain earn the name of having enjoyed more than all other men; in the first place in my mind, but no less in my body which I admire and cherish."
CRASS EGOISMS. We may best approach the subject of what may properly be regarded as constituting egoism, by turning first to one or two "terrible examples." No one would hesitate to call egoistic the doctrine of Aristippus, the Cyrenaic, the errant disciple of Socrates.
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