The aim of this post is to situate New Cyrenaicism within its historical context, to highlight the basic influences and convictions which shape our project, and to indicate areas that modern Cyrenaic philosophy ought investigate and perhaps incorporate in order to forge ahead as a considerable life-path worthy of adoption. I want to stress that although Ancient Cyrenaicism and the aestheticism of Walter Pater are primary points of reference for New Cyrenaicism, our defining commitments protest against confinement to rigid dogma and mutual conformity. Exploring an eclectic pastiche which better expresses or elucidates some element of our experience, rendering the practical pursuit of pleasure more effective, is both beneficial and necessary. Philosophical inquiry, scientific investigation, political association, economic prosperity, and countless other factors have dramatically shifted the context within which a New Cyrenaic operates daily, compared to our intellectual ancestors. We live in an atmosphere different indeed from the Victorian era of Pater, how much more so from Ancient Greece? The genealogical probing and expansions which I indicate here do not profess to be definitive nor chronologically accurate. When I note, for example, an affinity between Heraclitean metaphysics and the epistemology of orthodox Cyrenaicism, or suggest that American Pragmatism is especially useful for understanding how conceptions of objects relate to the affections, this should not be read as a conclusive judgement on direct influence, nor as a necessary endorsement for sympathetic Cyrenaics. Rather, these are comments on the silken web of influences that were active at the time of Cyrenaicism’s development, and which have continued spinning to the present day in various forms, with excellent work being done in the meantime, all of which builds upon the meager extant information available. The views expressed here are therefore formed from my own associations, and should be differentiated from those attributable to the Ancient Cyrenaics and to Walter Pater, which I have dealt with elsewhere. Consider these expansions more amenable to the spirit of Cyrenaicism, than to the letter, though my opinion is that there is plenty of consonance to be found. Without further ado…
Basic Commitments:
In a separate post, I have highlighted the distinguishing philosophical commitments of what I call Skeletal Cyrenaicism, by which I mean, the basic foundational beliefs, motivations, and areas of concern for Cyrenaic practitioners. Without reproducing that material here, these can be summarized in more technical terminology as a commitment to the following:
Individual Axiological Eduaimonic Hedonism; Agent-relative Sensual Empiricism; Moderate Purgative Skepticism; Philosophical Education; Confident Adaptability; Tempered Presentism; Social-Mastery; Aesthetic Idealism.
It is from this general perspective that I seek to find both the origination and continuation of Cyrenaic philosophical themes.
Historical Influences:
The following influences are here considered only insofar as the threads of their thought have had a notable influence on the formation or elaboration of the Ancient Cyrenaic position.
Heraclitus of Ephesus: This Ionian pre-Socratic philosopher is responsible for originating evaluative relativity, or perspectivism, which was further explored by the Sophists and thereby transmitted to the Cyrenaics. His emphasis on attending to the waking evidence of a shared reality rather than turning aside into myopic imaginings, and his theory of the Unity of Opposites in terms of brute bi-modal qualities, also suggests proto-empiricism in an adolescent form.
Protagoras: This famous Sophist’s doctrine that “man is the measure of all things”, his interpretation of sensations in terms of violent or gentle physical motions, and the quasi-skeptical relativity implied by these theories, were hugely influential on Cyrenaic epistemology and found their way, with vital modifications, into the mature scheme of the Metrodidact.
Socrates: The Athenian gadfly was the direct teacher of Aristippus the Elder, founder of the Cyrenaic movement, who learned from his instructive master the value of pleasures, the importance of virtue, formulation of the ethical telos, and the need for greater philosophical rigor.
Epicurus of Samos: Epicurus’s hedonistic philosophy is a later development influenced primarily by Democritean atomism and the philosophy of Cyrenaicism. Although his more sophisticated approach soon supplanted his predecessors almost completely, Epicurus’ explication of certain doctrines, some clearly taken from the school of Aristippus, is enormously helpful for the modern Cyrenaic looking to gain greater understanding than is possible from the meager extant material of his own school. In addition, the criticisms leveled at the early Epicureans by those few orthodox figures who remained loyal to Aristippean beliefs provides an instructive contrast of emphasis.
Pyrrho of Elis: Though the skepticism of the Phyrronists is far more radical than that of the Cyrenaics, some of their arguments are helpful for understanding what threads of thought the orthodox school may have used to defend similar positions. In addition, the formulation of the end as “ataraxia”, though conceived differently than the peace of mind of Aristippus and the limit of pleasure for Epicurus, was nevertheless an influential eudaemonic concept with clear ties to the earlier schools.
Promising Leads:
Aristotelian Virtue Ethics: Aristotle offers an unparalleled survey of fundamental Greek virtues, useful for the modern Cyrenaic who wishes to gain deeper insight into the concept of arete and how best to achieve these, without the post-Christian connotations commonly associated with colloquial usage of the term “virtue”.
Millsian phenomenalism: J.S. Mill offers an interesting presentation of impressionistic epistemology, including ways to account for matter and objects from a phenomenalist foundation.
Peircean Pragmatism: C.S. Peirce’s pragmatic maxim offers the most concise method for understanding the content of our conceptions. Peirce’s idiosyncratic objective idealism and philosophical architectonic also provide interesting leads for extending Cyrenaic empiricism.
Ayn Rand’s Objectivism: Ayn Rand’s philosophy offers useful insights across the board for modern Cyrenaics, albeit with fundamentally different underpinnings. Objectivism’s normative ethics and rational approach are particularly instructive.
Friedrich Nietzsche: Nietzsche’s rousing spirit and cutting polemics are perhaps the most important qualities to mine from his corpus, and though he is not a hedonist, the focus on individual efficacy is applicable to our project.
Other Fields:
Biology: Understanding basic biological requirements, surveying human physiological needs, engaging in nutritional analysis, exploring mental health, and generally grasping the naturalistic causes behinds our desires and feelings, all guide the modern hedonist in best supplying himself with those values that are necessary and sufficient for living healthily.
Psychology: Possessing a basic understanding of psychology aids in self-awareness, self-regulation, and navigating interpersonal relationships. It is advisable to research material on conditions conducive to promoting mental health, civic engagement, and healthy communication.
Politics: Living in a society with other human beings requires some awareness of the optimal means for regulating our encounters in order to maximise the benefits while mitigating the risks. It is preferable to command a fundamental understanding of the political, economic, and social systems within which your community operates.
Life Skills: Possessing basic practical knowledge will allow the individual to maintain independence and self-sufficiency, the surest foundation for remaining adaptable and confident.
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