Aristippus as Exemplar

We, the New Cyrenaics, ought take our founding inspiration from Aristippus seriously — not primarily as regards an implicit abstract doctrine, later systematized and explicated by his grandson, but as an idealized man amongst men. What recommends itself to the receptive temperament is both more and less than a doctrine — we meet with arresting attitude, disposition, conduct: in a word, bold and blithe character. Through the intriguing series of anecdotes related us by Laërtius, from the antinomian portrayals in choice Socratic dialogues, for the very fact that he so irritated Plato that our man of easy living is scarcely eluded to (and then, with thinly-veiled derision) by the prolific and contemporaneous courter of Dionysius, or his choice pupil — we receive an impression of concentrated Socratic sunniness, amplified by the open elevation of pleasure to the level of a daring ideal, skillfully pursued. Humanity finds, at long last, the modest possibility of quiet repose and easy enjoyment, modeled by one who considers that life needn’t consist of slithering in the mud or floating through the clouds — one who prefers to stride along the earth with dignified bearing, capable of more than the pained fate rejected even by beasts, finding no solace in sacrificing self-interest for honeyed fabrications of the over-active intellect. This purgative skepticism — the dismissal in a single sweep of all seductive idealisms and useless sciences — is the true function of reductive Cyrenaic impressionism. Error arises in supposing epistemological theory to constitute an independent branch of interest. To reveal the correct status of all such proposals, we need but recognize that, for our hedonic ancestor, all philosophical inquiry finds itself occupying a sub-set of ethical investigation — naught but further support for the central thesis that all is vanity. 

The selfsame concretizing tendency justifies specifying the content of happiness, not in reference to some grand abstraction, but as consisting of living pleasurably, that is, exercising choice and avoidance according to the life-guiding truth of pleasant and painful sensations. Not by boring into other men’s minds, not by rationalistic contemplation, nor even by surveying culturally elevated nobility, but by paying attention to what is present in our own immediate experience do we find some natural referent for The Good. Though nothing intrinsically limits this pursuit of pleasure, neither convention nor prejudice, its realizable achievement and selection, in terms of quality and degree, as well as the limitation of its painful opposite, requires wise regulation. The action which yields greater unpleasantness than its currency in pleasant feelings is reprehensible. Consequently, Aristippus, man of the world, exemplified and exhorted lordship over his desires. It is not he who avoids and renounces pleasures, but he who wisely indulges, with full self-control, that commands true mastery over his passions. In this we find the perfect expression of Socratic temperance, its moderating influence in the economy of pleasure, combined with the prudent use of men, surroundings, objects — unified to exact personal enjoyment, as far as possible. Aristuppus thrives in company, a master of socialization, ever adapting to circumstances with the confident assurance bestowed upon one with heroic self-respect and joyful sense. He understands well that what is required for happiness is little: some modicum of pleasure serenely enjoyed, disturbance skillfully avoided, and the capacity to appreciate it. Let us learn from his philosophy, share in a life of pleasant living, and make the most of our time here!