Dale Carnegie - How To Win Friends and Influence People - NOTES

As part of my pursuit of self-development in the realms of sociability and communication, I recently read Dale Carnegie’s popular handbook How to Win Friends and Influence People. My overall impression is that the consensus opinion of the content here is both overblown and overrated. I failed to find either the manipulation-manual or the people-pleasing pocketbook which reviewers often allude to, no doubt due to the general rule according to which the stronger impression grows in the most genial soil already found there. Instead, this is a fairly basic book of communication skills, especially useful for managing prickly people. The lack of objective backing for any of the claims made by Carnegie renders the information highly dubious, although it appeals to popular anecdotes, business experiences, and common sense for the most part. As far as it goes, there are some interesting, useful principles to keep in mind for smoothing communication in various relationship. These notes distill the essence of the book and serve as a useful reminder of the recommended techniques. I would advise against rigidly adopting any of what follows as a matter of habit or personality, against Carnegie own recommendation in the introduction, and instead, I would treat these observations as a tool-box with potential applicability, to consider in situations where ordinary people-skills fall short. 

Fundamental Techniques in Handling People:

PRINCIPLE 1: Don’t criticize, condemn or complain.

Instead of condemning people, let’s try to understand them. Let’s try to figure out why they do what they do. That’s a lot more profitable and intriguing than criticism, and it breeds sympathy, tolerance and kindness. “To know all is to forgive all.”

As Dr. Johnson said, “God himself, sir, does not propose to judge man until the end of his days.” Why should you and I?

PRINCIPLE 2: Give honest and sincere appreciation.

We nourish the bodies of our children and friends and employees, but how seldom do we nourish their self-esteem? We provide them with roast beef and potatoes to build energy, but we neglect to give them kind words of appreciation that would sing in their memories for years like the music of the morning stars.

Some of the things most people want include:

1. Health and the preservation of life.

2. Food.

3. Sleep.

4. Money and the things money will buy.

5. Life in the hereafter.

6. Sexual gratification.

7. The well-being of our children.

8. A feeling of importance.

Almost all these wants are usually gratified—all except one. But there is one longing—almost as deep, almost as imperious, as the desire for food or sleep—which is seldom gratified. It is what Freud calls “the desire to be great.” It is what Dewey calls the “desire to be important”.

In our interpersonal relations we should never forget that all our associates are human beings and hunger for appreciation. It is the legal tender that all souls enjoy. Try leaving a friendly trail of little sparks of gratitude on your daily trips.

PRINCIPLE 3: Arouse in the other person an eager want.

If out of reading this book you get just one thing—an increased tendency to think always in terms of other people’s point of view, and see things from their angle—if you get that one thing out of this book, it may easily prove to be one of the building blocks of your career.

Six Ways to Make People Like You:

PRINCIPLE 1: Become genuinely interested in other people.

Alfred Adler, the famous Viennese psychologist, wrote a book entitled What Life Should Mean to You. In that book he says, “It is the individual who is not interested in his fellow men who has the greatest difficulties in life and provides the greatest injury to others. It is from among such individuals that all human failures spring.”

PRINCIPLE 2: Smile.

The chairman of the board of directors of one of the largest rubber companies ‘in the United States told me that, according to his observations, people rarely succeed at anything unless they have fun doing it. This industrial leader doesn’t put much faith in the old adage that hard work alone is the magic key that will unlock the door to our desires, “I have known people,” he said, “who succeeded because they had a rip-roaring good time conducting their business. Later, I saw those people change as the fun became work. The business had grown dull, they lost all joy in it, and they failed.”

Act as if you were already happy, and that will tend to make you happy. Here is the way the psychologist and philosopher William James put it:
“Action seems to follow feeling, but really action and feeling go together; and by regulating the action, which is under the more direct control of the will, we can indirectly regulate the feeling, which is not. “Thus the sovereign voluntary path to cheerfulness, if our cheerfulness be lost, is to sit up cheerfully and to act and speak as if cheerfulness were already there...”

Thought is supreme. Preserve a right mental attitude—the attitude of courage, frankness, and good cheer. To think rightly is to create. All things come through desire and every sincere prayer is answered. We become like that on which our hearts are fixed. Carry your chin in and the crown of your head high. We are gods in the chrysalis.

PRINCIPLE 3: Remember that a person’s name is to that person the sweetest and most important sound in any language.

We should be aware of the magic contained in a name and realize that this single item is wholly and completely owned by the person with whom we are dealing and nobody else. The name sets the individual apart; it makes him or her unique among all others. The information we are imparting or the request we are making takes on a special importance when we approach the situation with the name of the individual. From the waitress to the senior executive, the name will work magic as we deal with others.

PRINCIPLE 4: Be a good listener. Encourage others to talk about themselves.

If you aspire to be a good conversationalist, be an attentive listener. To be interesting, be interested. Ask questions that other persons will enjoy answering. Encourage them to talk about themselves and their accomplishments.

PRINCIPLE 5: Talk in terms of the other person’s interests.

PRINCIPLE 6: Make the other person feel important—and do it sincerely.

If we are so contemptibly selfish that we can’t radiate a little happiness and pass on a bit of honest appreciation without trying to get something out of the other person in return—if our souls are no bigger than sour crab apples, we shall meet with the failure we so richly deserve. Oh yes, I did want something out of that chap. I wanted something priceless. And I got it. I got the feeling that I had done something for him without his being able to do anything whatever in return for me. That is a feeling that flows and sings in your memory lung after the incident is past.

There is one all-important law of human conduct. If we obey that law, we shall almost never get into trouble. In fact, that law, if obeyed, will bring us countless friends and constant happiness. But the very instant we break the law, we shall get into endless trouble. The law is this: Always make the other person feel important. John Dewey, as we have already noted, said that the desire to be important is the deepest urge in human nature; and William James said, “The deepest principle in human nature is the craving to be appreciated.” As I have already pointed out, it is this urge that differentiates us from the animals. It is this urge that has been responsible for civilization itself.

You don’t have to wait until you are ambassador to France or chairman of the Clambake Committee of your lodge before you use this philosophy of appreciation. You can work magic with it almost every day.
If, for example, the waitress brings us mashed potatoes when we have ordered French fries, let’s say, “I’m sorry to trouble you, but I prefer French fries.” She’ll probably reply, “No trouble at all” and will be glad to change the potatoes, because we have shown respect for her.

Little phrases such as “I’m sorry to trouble you,” “Would you be so kind as to...?” “Won't you please?” “Would you mind?” “Thank you”—little courtesies like these oil the cogs of the monotonous grind of everyday life—and, incidentally, they are the hallmark of good breeding.

Emerson said, “Every man I meet is my superior in some way. In that, I learn of him.”

How to Win People to Your Way of Thinking:

PRINCIPLE 1: The only way to get the best of an argument is to avoid it.

PRINCIPLE 2: Show respect for the other person’s opinions. Never say, “You're wrong.”

Don’t argue with your customer or your spouse or your adversary. Don’t tell them they are wrong, don’t get them stirred up. Use a little diplomacy.

PRINCIPLE 3: If you are wrong, admit it quickly and emphatically.

When we are right, let’s try to win people gently and tactfully to our way of thinking, and when we are wrong—and that will be surprisingly often, if we are honest with ourselves—let’s admit our mistakes quickly and with enthusiasm. Not only will that technique produce astonishing results; but, believe it or not, it is a lot more fun, under the circumstances, than trying to defend oneself.

PRINCIPLE 4: Begin in a friendly way.

PRINCIPLE 5: Get the other person saying “yes, yes”, immediately.

Socrates, “the gadfly of Athens,” was one of the greatest philosophers the world has ever known. He did something that only a handful of men in all history have been able to do: he sharply changed the whole course of human thought; and now, twenty-four centuries after his death, he is honored as one of the wisest persuaders who ever influenced this wrangling world.

His method? Did he tell people they were wrong? Oh, no, not Socrates. He was far too adroit for that. His whole technique, now called the ‘Socratic method’, was based upon getting a “yes, yes” response. He asked questions with which his opponent would have to agree. He kept on winning one admission after another until he had an armful of yeses. He kept on asking questions until finally, almost without realizing it, his opponents found themselves embracing a conclusion they would have bitterly denied a few minutes previously.

The next time we are tempted to tell someone he or she is wrong, let’s remember old Socrates and ask a gentle question—a question that will get the “yes, yes” response.

PRINCIPLE 6: Let the other person do a great deal of the talking.

PRINCIPLE 7: Let the other person feel that the idea is his or hers.

Ralph Waldo Emerson in his essay “Self-Reliance” stated, “In every work of genius we recognize our own rejected thoughts; they come back to us with a certain alienated majesty.”

PRINCIPLE 8: Try honestly to see things from the other person’s point of view.

If, as a result of reading this book, you get only one thing—an increased tendency to think always in terms of the other person’s point of view, and see things from that person’s angle as well as your own - if you get only that one thing from this book, it may easily prove to be one of the stepping stones of your career.

“Stop a minute,” says Kenneth M. Goode in his book How to Turn People Into Gold, “stop a minute to contrast your keen interest in your own affairs with your mild concern about anything else. Realize then, that everybody else in the world feels exactly the same way! Then, along with Lincoln and Roosevelt, you will have grasped the only solid foundation for interpersonal relationships; namely, that success in dealing with people depends on a sympathetic grasp of the other persons’ viewpoint.”

PRINCIPLE 9: Be sympathetic with the other person’s ideas and desires.

PRINCIPLE 10: Appeal to the nobler motives.

PRINCIPLE 11: Dramatize your ideas.

PRINCIPLE 12: Throw down a challenge.

I have never found,” said Harvey S. Firestone, founder of the great Firestone Tire and Rubber Company, “that pay and pay alone would either bring together or hold good people. I think it was the game itself.”

Frederic Herzberg, one of the great behavorial scientists, concurred. He studied in depth the work attitudes of thousands of people ranging from factory workers to senior executives. What do you think he found to be the most motivating factor—the one facet of the jobs that was most stimulating? Money? Good working conditions? Fringe benefits? No, not any of those. The one major factor that motivated people was the work itself. If the work was exciting and interesting, the worker looked forward to doing it and was motivated to do a good job.

That is what every successful person loves: the game. The chance for self-expression. The chance to prove his or her worth, to excel, to win. That is what makes foot-races and hog-calling and pie-eating contests. The desire to excel. The desire for a feeling of importance.

How To Change People Without Giving Offence Or Arousing Resentment:

PRINCIPLE 1: Begin with praise and honest appreciation.

PRINCIPLE 2: Call attention to people’s mistakes indirectly.

PRINCIPLE 3: Talk about your own mistakes before criticizing the other person.

PRINCIPLE 4: Ask questions instead of giving direct orders.

PRINCIPLE 5: Let the other person save face.

Even if we are right and the other person is definitely wrong, we only destroy ego by causing someone to lose face. The legendary French aviation pioneer and author Antoine de Saint-Exupéry wrote: "I have no right to say or do anything that diminishes a man in his own eyes. What matters is not what I think of him, but what he thinks of himself. Hurting a man in his dignity is a crime.”

PRINCIPLE 6: Praise the slightest improvement and praise every improvement. Be “hearty in your approbation and lavish in your praise.”

Everybody likes to be praised, but when praise is specific, it comes across as sincere—not something the other person may be saying just to make one feel good.

Remember, we all crave appreciation and recognition, and will do almost anything to get it. But nobody wants insincerity. Nobody wants flattery.

Listen to these sage words from William James, one of the most distinguished psychologists and philosophers America has ever produced: “Compared with what we ought to be, we are only half awake. We are making use of only a small part of our physical and mental resources. Stating the thing broadly, the human individual thus lives far within his limits. He possesses powers of various sorts which he habitually fails to use.”

PRINCIPLE 7: Give the other person a fine reputation to live up to.

“The average person,” said Samuel Vauclain, then president of the Baldwin Locomotive Works, "can be led readily if you have his or her respect and if you show that you respect that person for some kind of ability.”

In short, if you want to improve a person in a certain aspect, act as though that particular trait were already one of his or her outstanding characteristics. Shakespeare said, “Assume a virtue, if you have it not.” And it might be well to assume and state openly that other people have the virtue you want them to develop. Give them a fine reputation to live up to, and they will make prodigious efforts rather than see you disillusioned.

PRINCIPLE 8: Use encouragement. Make the fault seem easy to correct.

PRINCIPLE 9: Make the other person happy about doing the thing you suggest.

The effective leader should keep the following guidelines in mind when it is necessary to change attitudes or behavior:

1. Be sincere. Do not promise anything that you cannot deliver. Forget about the benefits to yourself and concentrate on the benefits to the other person.
2. Know exactly what it is you want the other person to do.
3. Be empathetic. Ask yourself what is it the other person really wants.
4. Consider the benefits that person will receive from doing what you suggest.
5. Match those benefits to the other person’s wants.
6. When you make your request, put it in a form that will convey to the other person the idea that he personally will benefit. 

Happy Heroism

At first, it may seem unintuitive to consider heroic and godlike the Cyrenaic life of leisure, pleasure, ease, and comfort. The doxographical and historical material of Greek hedonism, however, makes a compelling case that the life of a happy and self-sufficient wiseman is most truly deserving of immortal depiction, and considered to be of far higher value than that of an ordinary existence. My touchstone examples are Aristippus the Elder, Hegesias the Death Persuader, Theodorus the Atheist, and Epicurus of Samos, each of which invokes imagery pulled from a shared background of Greek Mythos, Heroic Codes, or comparisons to Divinity, in order to illustrate their ethical achievements. This practice of casting ethical sages in heroic roles offers both a form of aesthetic idealism and provides examples of attitudinal embodiment, each powerful motivational tools for the attainment of successful living. 

By way of further explanation as to the historical importance and relevance of such an investigation, scholar Kurt Lampe points out the importance of the cultural background against which Greek ethicists pushed to restructure fellow citizens and their political organization, which illuminates the context of shared values from which these innovations emerged:
One of the striking features of most Greek philosophy is its aspiration to rebuild its practitioners from the “bare self ” up—to determine what is universally good and desirable, and to reorganize life and society based on this determination. But modern philosophers have rightly argued that the bare self is a fantasy; selfhood is largely constituted by libidinal, evaluative, and narrative orientations, which can only be altered gradually and piecemeal. (2017).
Building from this assumption, we find that the overwhelming proto-ethical influence on Athenian philosophy was handed down by earlier poetical mythology: 
…one complex of values that will prove illuminating in this study revolves around masculine competition and honor. This complex finds its most influential expression in Homer, whose epics The Iliad and The Odyssey precede Cyrenaicism by several hundred years. Homer’s enormous influence on subsequent Greek culture is well indicated by the claim in Plato’s Republic that “this poet educated Greece” (606e). The capacity of so-called “heroic values” to shed light on classical Greek culture has recently been demonstrated in studies of both Socratic philosophy and Athenian legal procedure. Closely related to this are other features of Homeric ethics and its descendants in lyric and tragic poetry, which will help to fill in the background behind otherwise puzzling Cyrenaic beliefs or behavior. (Lampe, 2017).
Aristippus the Elder: 

There are several versions of a common anecdote which demonstrates Aristippus’ valuation of his virtuous character and pleasant life in relation to others, which recalls the self-estimation of Odysseus: 
Once when [Aristippus] was sailing to Corinth and was caught in a storm it happened that he became upset. Someone said, “We common people weren’t afraid, but you philosophers acted like cowards!” “Well,” he answered, “we aren’t contending for the same kind of soul!” (D.L. 2.71).

 “…he replied that of course the other hadn’t been terribly worried about the soul of a totally worthless loser [nequissimi nebulonis], but he was afraid for the soul of Aristippus!” (Aulus Gellius, Noct. Att. 19.1.1 = SSR 4a.49).

According to Aelian, Aristippus’s response to his fellow sailor is, “Naturally [I was afraid]! After all, your concern and risk just now involved an unhappy life, but mine involved a happy one” (VH 9.20).

In his book The Birth of Hedonism, Kurt Lampe suggests that the adaptability and sociability of Aristuppus is reminiscent of the “hero’s cunning” familiar from Homeric epics. 

This social cunning blends into temperance as Diogenes’ testimony proceeds, beginning with the statement that Aristippus “always dealt successfully with whatever happened.” The phrase “deal successfully” (eu diatithemenos) implies active manipulation of the situation, which might require charm, quick-wittedness, and courage. But we are also drifting into the domain of temperance, the function of which is to keep before the mind’s eye what really matters and what does not. One reason Aristippus makes such good use of available opportunities, this passage hints, is because he knows that most situations offer some pleasures. This hint is corroborated by the very next clause, which says that Aristippus enjoys what is present and does not worry about what is absent…It is only by understanding emotionally and intellectually what matters and knowing that one has the capacity to secure these goods that anyone can really focus on the present. (Lampe, 2017).

As mentioned in the introductory paragraph, it may appear that the lifestyle advocated by Cyrenaics would be difficult to romanticize as explicitly heroic, however, such comparisons are not unusual for iconoclastic philosophical thinkers of this period: 

It may seem audacious to compare Aristippus with Odysseus, but we will see below that this comparison occurs more than once in our ancient evidence ([Plut.] Vit. Hom. 2.150 = SSR 4a.55, D.L. 2.79–80 [twice]). Moreover, the shipwreck anecdote we have just encountered recalls Odysseus’s shipwreck on Phaeacia, just as the overwhelming impression Aristippus makes on the Rhodians recalls Odysseus’s impression on the Phaeacians (whose young men he defeats in athletic competition, and whose king offers him the princess’s hand in marriage [Od. 7–8]). More generally, heroic posturing is a common element in Greek philosophizing. As [Angela] Hobbs has convincingly shown, Plato’s dialogues contain an extended rumination on the allure and psychology of Homeric heroes and an attempt to represent philosophers like Socrates as alternative role models. Heroic motifs are also scattered throughout many Stoic and Epicurean texts…(2017).

Hegesias the Death Persuader: 

While Hegesias is a pessimist and diverges sharply from the eudaemonic telos of orthodox Cyrenaicism, his allusions to heroism are instructive, particularly for understanding the later comments and actions of someone like Theodorus. Hegesias believes that, 

The wise person will do everything for his own sake, because he considers no one equal to himself in worth. For even if he seems to receive the greatest profit from someone, it isn’t equivalent to what he himself provides. (D.L. 2.95)

The Hegesiac sage also displays powerful levels of magnanimity, due to their ethical superiority:

errors receive forgiveness. For a person does not err voluntarily, but because he is coerced by some passion. And ‹they› won’t hate, but will rather share ‹their› teaching” (D.L. 2.95). 

Theodorus the Atheist:

Theodorus famously displays his courage and superiority in a collection of oft-repeated anecdotes, not to mention his disregard for the danger inherent in impious suggestions, which won him the designation of ho atheos. Cicero’s renditions of Theodorus’ strength in the face of powerful figures will suffice to illustrate his attitude:

[VERSION 1] When Lysimachus was threatening Theodorus with death, he said, “It’s really a mighty thing you’ve accomplished, if you’ve acquired the power of the cantharis beetle! (Cic. Tusc. 5.117 = SSR 4h.7)

[VERSION 2] Shouldn’t we admire Theodorus of Cyrene? When king Lysimachus threatened him with torture, he replied, “Direct your threats to these luxuriously dressed friends of yours; it makes no difference to Theodorus whether he rots under ground or above it!” (Cic. Tusc. 1.102 = SSR 4h.8)

Philo also describes occasions where Theodorus personally compared himself to Homeric heroes in order to explain the true cause of his prior expulsions from Cyrene and Athens: 

The story goes that when Theodorus, nicknamed the Atheist, had been exiled from Athens and came to Lysimachus, an official mocked him for his flight and listed its causes: that he had been exiled on account of con- demnation for atheism and corruption of the youth. “I wasn’t exiled,” he replied. “The same thing happened to me as to Zeus’ son Heracles. He too was offloaded by the Argonauts, not because he did anything wrong, but because all by himself he was a full load and ballast and weighed them down. So he made his fellow sailors afraid the boat would fill with water. I changed residence for the same reason. The citizens of Athens couldn’t keep up with the profundity and magnitude of my thought, and they also envied me.” Then Lysimachus asked, “And were you also exiled from your own country because of envy?” And he answered, “Not because of envy, but because of the excesses of my nature, which my country couldn’t accommodate. Just like when Semele was pregnant with Dionysus, she couldn’t carry him for the defined time until his birth; but Zeus, struck with fear, extracted the fruit of her womb before its time, and made him equal in honor to the gods. In the same way some deity or god raised me up and decided to send me as a colonist to a better place, Athens, because my own country was too narrow to receive such a mass of philosophical wisdom.” (Quod omn. bon. lib. 127–30 = SSR 4h.9)

Diogenes Laertius also relates a dialogue between Theordorus and Stilpo, illustrating Theodorus’ sly wit and an apparent proclamation of self-deification: 

“Are you, Theodorus, what you declare yourself to be?” To this he assented, and Stilpo continued, “And do you say you are god?” To this he agreed. “Then it follows that you are god.” Theodorus accepted this, and Stilpo said with a smile, “But, you rascal, at this rate you would allow yourself to be a jackdaw and ten thousand other things.”

Epicurus of Samos:

There are multiple quotes from Epicurus comparing himself and other members of his school to the Gods and immortals, in order to praise the scope and importance of his teachings. We see an echo of Theodorean influence perhaps, which is all the more plausible considering Diogenes Laertius’ claim that Epicurus’ view on the gods was taken from Thedorus’ book. Some examples of comparisons include:

Vatican Saying 78: "The truly noble man busies himself chiefly with wisdom and friendship, of which the one is an understandable good but the other is immortal."

Go on thy way as immortal, and think of us as immortal too. (Epicurea fragment translated by Bailey).

Meditate then, on all these things, and on those things which are related to them, both day and night, and both alone and with like-minded companions. For if you will do this, you will never be disturbed while asleep or awake by imagined fears, but you will live like a god among men. For a man who lives among immortal blessings is in no respect like a mortal being. (Letter to Menoeceus). 

Norman DeWitt explains that, “Paradoxical as it must seem, Epicurus knows no higher praise than to call a thing immortal; being opposed in this text to understandable, it must mean "passing understanding."” (DeWitt, 1973). Epicurus famously denied the immortality of the soul, and also denied that the Gods interfered with the lives of men. Nevertheless, Epicurus was also somewhat “deified” in his sect, enjoying an immortality of reputation persisting long after his death. 

Sources:

DeWitt, N.W. (1973). Epicurus and His Philosophy. Greenwood Press.

Diogenes Laertius. (1980). Diogenes Laertius : lives of eminent philosophers. Harvard University Press.

Lampe, K. (2017). The Birth of Hedonism - The Cyrenaic Philosophers and Pleasure As a Way of Life. Princeton University Press.

Pillars of Pleasure

Aristippus of Cyrene is famously quoted as stating the following: “The kind of possessions and traveling provisions free men ought to acquire are those which can swim away from a ship-wreck with them.” (Vitruvius, De Arch. 6.1.1). These possessions and provisions are, of course, the values and virtues endowed by proper philosophical education — those characteristics and excellencies of ability which the wise man ought cultivate in order to flourish. Based on my study and understanding of Cyrenaic philosophy, I’d like to offer the following Pillars of Pleasure as best representing the foundational elements which enable, express, and help constitute the pleasant life.

Pillar I - Satisfaction (εὐδοκέω/eudokeo): 

The Cyrenaic ethical project is centered around achieving and maintaining satisfaction through the pursuit and enjoyment of pleasures, so emphasis is placed on savouring pleasant experiences and active appreciation. Peace of mind is essential to maximal enjoyment, and alongside confidence, involves exercising present-focus in order to make the most of what is at hand. Success according to our hedonistic eudaemonism requires taking satisfaction as both the criteria of action and the purpose of living, rendering it the cardinal value of our school. 

Pillar II - Self-Mastery (ἐνκράτεια/enkráteia)

Self-mastery or self-control, within Cyrenaic ethics, refers to the ability to maintain purposeful awareness and direction over one’s actions
. This value forms the bedrock for wisely exercising choice and avoidance (prudence), informed by the fundamental virtue of temperance (disdaining excess), while also underpinning the importance placed on securing internal and external freedom (autonomy), so that we are able to act according to our own sober judgement. The Cyrenaic sage engages in philosophical education and study in order to properly understand the nature of pleasure, self, and world — cutting through attachment and insatiability, thereby transforming actions and outlook in accordance with the correct account while keeping a clear-head.

Pillar III - Confidence (θάρσος/thársos): 

Confidence is a Cyrenaic watchword, appearing multiple times in the doxography, and describes the foundational attitude formed from the reasonable expectation of success, due to an assurance of personal ability and versatility, underpinning the active pursuit of simple pleasures. Confidence is concomitant with the development of the Cyrenaic virtues of adaptability and sociability, dovetailing with the simple accomodation of oneself to the available pleasures most situations easily offer, these being all that is necessary for enjoyment, and the sage masterfully capitalises on any circumstance.

Philodemus of Gadara references Aristippus of Cyrene

The Epicurean philosopher Philodemus of Gadara offers a rare explicit reference to Aristippus of Cyrene in a fragmentary segment from his wo...