He inaugurates an oral phase of the Academy that has left posterity without the primary materials that historiographers often demand. According to a reigning consensus, Arcesilaus initiates the change shortly after Zeno of Citium ca. Long and David N. In this paper, I introduce and defend a rival view of Academic change in the early Hellenistic period. It differs from the prevailing view in at least two critical respects.
Zeno situated the study of impressions within the discipline of logic, more specifically under dialectic D. A compelling defense can be made that it does precisely this, and more. The prevailing view thus misses the expansive forest of wisdom for the few splintered trees of epistemology. The stable and enduring exercise of wisdom entails that the philosopher puts into practice, not only the virtues, but also the theorems that pertain to physics, ethics, and logic SVF 2.
In fact, both Cicero Ac. Expert proficiency in the subject matter of Zenonian logic entails proficiency in the science of dialectic. Dialectic is therefore an integral part of early Stoic curriculum for the cultivation of a virtuous disposition. As scholars concede, Zeno was the first to promote the Stoic ideal that dialectic is peculiar to the sage. Stoic dialectic and the virtue of the Stoic sage depend on the existence of such true impressions.
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It turns out that the ethical program devised by Zeno to escort the non-virtuous to wisdom has no foundation, for his prescriptive syllogisms have no secure and unshakeable premises. Polemo reportedly idealized a Socratic side of Plato by cultivating the example of a divinely-guided Socratic lover for and among his younger disciples, exhibiting the kind of care for the young that is evident in a number of Socratic dialogues, such as Alcibiades , Theaetetus , and the pseudo-Platonic Theages.
The integration brings with it a major internal renovation of a tripartite division of philosophy into logic, ethics, physics D. Zeno was, after all, the pioneer of authoring this genre of writing for the regulation of action. Zeno inaugurates the genre of writing technical treatises that catalogue ethical precepts for the execution of reasonable actions.
Seneca recounts Ep. But one will entrust it to the good man. Therefore the good man does not get drunk. Furthermore, Cicero reproaches Zeno for failing to clarify the cause of his ethical controversies with Polemo. As it seems to Cicero, by divesting appropriate actions and bodily goods of moral value, and for deviating from Polemonian ethics, Zeno transforms the method of cultivating virtue into an excessively pedantic enterprise, convoluting the ordinary meaning of words with his excessive concern for conceptual distinction 4.
Let me explain this important point. Such deeds however are not yet those of a good or virtuous agent, not until the agent knows why those actions are good. Consistent execution of these praecepta inculcates, or begins the process of inculcating, the firm disposition the non-virtuous agent will require for virtuous action Seneca, Ep.
The regular execution of these actions is nevertheless insufficient for attaining the knowledge of the principle that accounts for why such actions are perfectly appropriate, ethical, and harmonious with nature. And to be sure, the perfection of appropriate action is unattainable without the correct application of cognitive impressions.
The coherence of Zenonian philosophy is unusually robust in the sense that the views originally assigned to the non-ethical parts of philosophy finally come to be grasped by the sage as perfectly harmonious with the fulfilment of ethical life. This applies to Arcesilaus, and his relation to the archetype of the Platonic Socrates that he chose to revive.
The sage must therefore suspend judgment about everything, given the initial premise. Knowledge of nature is not only a theoretical achievement for the sage; it is also the final stabilization through repeated actions of an increasingly virtuous disposition, which results in a complete harmony with nature.
From Zeno to Chrysippus, orthodox Stoics taught that a philosopher in training advances to wisdom by gradually mastering the activity of assenting to impressions and regulating his rational impulses and movements toward the true objects of assent, progressing from the apprehension of particular impressions and assertions to a firm and infallible disposition of systematic wisdom D. That is, after having contested the Zenonian criterion of truth M 7. We are invited to imagine he first knocked his opponent to the ground and then gave him a hand up again.
And that is a most unGreek idea.
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On this interpretation, Arcesilaus has no stake in any practical criterion outside of refuting the Stoic account. The oral method of non-assertion may very well entail the fundamental inscrutability of his belief about the reasonable, forcing historiographers to suspend judgment on the matter. The method of contentious question and answer can be instructive for a given interlocutor even if the contentious interrogator is not committed to an open and explicit affirmation of his own doctrines and beliefs in the course of the examination.
What lesson could one learn from participating in such an activity with this kind of contentious and doctrinally elusive interrogator, especially for an interlocutor who comes to the examination already equipped with robust beliefs about nature, logic, and virtue? The uncertainty is, on the contrary, a consequence of the elusive method that Arcesilaus chose to emulate when he restricted himself to live dialogue. The Socratic side of Plato becomes more contentious under Arcesilaus as he emulates the example of an oral Socrates, showing interlocutors how to continue a search for truth without the underlying support of an indoctrinating account of knowledge and action.
In this way, Arcesilaus represents a practical model for resisting the temptation to demand more from a theory of action in the pursuit of ethical progress than one may be able to justify through argument. And yet, his lifelong commitment to a Socratic method expresses his refusal to formally indict the practice of question and answer in the fashion of Aristo as positively useless for action. I, part I, ed. David N. Brunschwig Jacques and Sedley David N.
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