Orthodox Cyrenaic Epistemology and Axiology

Orthodox Cyrenaic thought was largely expanded upon by Aristippus the Younger, the so-called Metrodidact, who was taught philosophy by his mother Arete. The doxographical material reveals certain basic epistemological and ethical principles elucidated by the early Cyrenaics, which I have collected and summarized below. It is important to recognize that the Cyrenaic theory of knowledge supports the practical hedonistic program, and this is its primary purpose. 

Epistemology:

• The affections alone are apprehensible. The affections are the criteria of truth. The affections are appearances. All appearances are therefore true and apprehensible; they reveal nothing more than themselves.
• Affections themselves are intelligible, but not the causes from which they arise. 
• We have consciousness only of our own physical excitations; those which are course and painful, or those which are smooth and pleasant.
• Consider both natural philosophy and dialectic to be useless. Anyone who has properly mastered the theory of good and evil will also be capable of speaking well, will be free from superstition, and will have escaped the fear of death. Logic, however, has its uses.
• In pursuing philosophy we should concentrate on moral questions, for such are within our capacity and are useful, while those relating to [ultimate] nature are beyond our grasp and would be of no use even if they were open to investigation. 

Axiology:

• Living pleasurably is the end.
• No pleasure is different [in value] from any other pleasure, nor is one more pleasant than another, although these admit to degrees of purity in enjoyment, based on our state of mind.
• All living creatures find pleasure agreeable and are repelled by pain.
• From earliest childhood, we are instinctively drawn to pleasure, and after having attained it we seek for nothing more, whilst there is nothing we so strive to avoid as its opposite, pain.
• It is possible, from perversity, that some people may not pursue pleasure. 
• Pleasure is not always derived from mere sensation, but also involves cognitive judgement. 
• Bodily pleasure is superior to mental pleasure. 
• Although pleasure is desirable in itself, the things that give rise to certain pleasures are often irksome and quite the opposite of pleasurable, so striving to accumulate these pleasures also becomes disagreeable. 
• Even wise persons only live pleasantly for the most part.
• Practical wisdom is important, though it is not desirable for its own sake, but only for what it enables.
• A friend is good for the advantages he brings us.
• Bodily training can contribute to the acquisition of virtue.
• Wealth is productive of pleasure, but not desirable in itself. 
• Nothing is intrinsically just, honourable or base, but held to be so only by convention. A good person will do nothing improper because of the consequences and ill-repute that follow.

Sources:

Diogenes & Hard, R. (2012). Sayings and anecdotes: with other popular moralists. Oxford University Press.

Redmond, F. (2012). Cyreniacs Handbook. Createspace Independent Publishing Platform.