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nor are some of them preferred by nature while others are dispreferred, but in the face of the different circumstances of the occasions, neither those said to be preferred prove to be unconditionally preferred, nor are those said to be dispreferred of necessity dispreferred; For if healthy men had to serve a tyrant and be destroyed for this reason, while the sick had to be released from the service and, therewith also, from destruction, the wise man would rather choose sickness in this circumstance than health.
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253:, the end goal of which was to achieve happiness through the right way of living according to Nature. It is impossible to describe in full Aristo's philosophical system because none of his writings survived intact, but from the fragments preserved by later writers, it is clear that Aristo was heavily influenced by earlier
423:
To maintain that the only Good is Moral Worth is to do away with the care of one's health, the management of one's estate, participation in politics, the conduct of affairs, the duties of life; nay, to abandon that Moral Worth itself, which according to you is the be-all and the end-all of existence;
384:
For if we maintained that all things were absolutely indifferent, the whole of life would be thrown in confusion, as it is by Aristo, and no function or task could be found for wisdom, since there would be absolutely no distinction between the things that pertain to the conduct of life, and no choice
294:
This was in marked opposition to Zeno to whom "the universe was animate and possessed of reason." He did, however, agree with Zeno that Nature was comprehensible, arguing against the
Academics. He once asked an Academic "Do you not even see the man who is sitting next to you?", and when the Academic
334:
Aristo of Chios denied that health, and everything similar to it, is a preferred indifferent. To call it a preferred indifferent is equivalent to judging it a good, and different practically in name alone; For without exception things indifferent as between virtue and vice have no difference at all,
269:
reasonings," he said, "were like cobwebs, artificially constructed, but otherwise useless." It is unlikely that he rejected all Logic, and it is notable that Zeno, too, compared the skills of dialecticians "to right measures that do not measure wheat or anything else worthwhile but chaff and dung."
186:
represents his master as subsequently being much addicted to luxury, speaking as follows: "And before now, I have at times discovered him breaking down, as it were, the partition wall between pleasure and virtue, and appearing on the side of pleasure." And
Apollophanes (and he was an acquaintance of
370:
Aristo made virtue one thing in its essence, and called it health; but in what it is somehow related to, he made the virtues differentiated and plural, just as if one wanted to call our vision in grasping light-colored things light-sight, but dark-sight in grasping dark-colored ones. For virtue in
307:
He holds that it does not sink into the mind, having in it nothing but old wives' precepts, and that the greatest benefit is derived from the actual dogmas of philosophy and from the definition of the
Supreme Good. When a man has gained a complete understanding of this definition and has thoroughly
352:
to live in perfect indifference to all those things that are of an intermediate character between virtue and vice; making not the slightest difference between them, but regarding them all on a footing of equality. For that the wise man resembles a good actor; who, whether he is filling the part of
131:
philosophy) and attracted many pupils, so much so that when he was accused of exposing the dignity of philosophy by his freedom to all-comers, he answered, that "he wished that Nature had given understanding to wild beasts, that they too might be capable of being his hearers." His followers called
339:
Zeno would have agreed that there could be circumstances when one might choose illness for the good of the world, but for Zeno, health is a naturally preferred state; Aristo rejected this. For Aristo, not only are there times when illness might be preferred over health, (health cannot always be
468:
His date of birth is uncertain. He attended lectures by Zeno (born 333 BC, lectured between c. 302–264), and also became his most significant Stoic rival. He also attended lectures by Polemo (died 270/269 BC). 290 BC is the latest we can say he was born, but the late 4th century is quite
428:
And yet, Aristo never quite went away, as can be seen by the repeated references to his views by later writers. By outlining a version of
Stoicism rooted in Cynic philosophy, he provided fruitful food for thought for both the supporters and the opponents of Stoicism ever since.
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The highest good is thus to follow virtue as the supreme good, avoid vice as the supreme evil, and to live in a state of perfect indifference towards everything else. Aristo did, however, agree with Zeno on the unity of virtue, even if it is often labelled as different things:
371:
considering things to be done and not to be done is called wisdom, but it is called temperance in bringing order to our appetites and defining what is measured and timely in pleasures, and justice in busying itself with joint enterprises and contracts with other people.
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He who has equipped himself for the whole of life does not need to be advised concerning each separate item, because he is now trained to meet his problem as a whole; for he knows not merely how he should live with his wife or his son, but how he should live
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will be of no avail while the mind is clouded with error; only when the cloud is dispersed will it be clear what one's duty is in each case. Otherwise, you will merely be showing the sick man what he ought to do if he were well, instead of making him
375:
The problem remains of how one can achieve a virtuous state if one can not make rational choices between which things in life are preferred and dispreferred and has only an abstract goal of perfect virtue. Aristo left the question unanswered, and
599:"Crude sentences of the form 'x rejects logic' are unsatisfying, ... it is one thing to decline to study the subject of logic, and quite another to decline to produce arguments. No ancient philosopher is accused of abjuring reason."
565:"Arcesilaus ... does indeed seem to me to share the Pyrrhonean arguments, so that his Way is almost the same as ours.... he made use of the dialectic of Diodorus, but he was an outwardly Platonist." Sextus Empiricus,
111:
from 314 to 269). Although he was a member of Zeno's circle he soon departed from Zeno's teachings, largely rejecting the two non-ethical parts of Stoic philosophy – physics and logic – endorsed by Zeno.
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was the supreme good, he totally rejected the idea that external advantages (health, wealth, etc.), although morally "indifferent", could be ranked in terms of whether they are naturally preferred or not:
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assume that it is better than illness. Although the sage can (and often must) choose between various indifferent things, he should never make the error of assuming that they could be naturally preferred.
578:
He was a vigorous opponent of
Arcesilaus (head of the Academy from 265 to 241) and he also taught Eratosthenes (born 276), so he was presumably alive in the 250's and perhaps beyond.
303:
For Aristo, Ethics was the only true branch of philosophy, but he also limited this category, removing its practical side: advice concerning individual actions was largely useless:
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419:, (head of the Stoic school from c. 232 to c. 206 BC), systemized Stoicism along the lines set down by Zeno, and in doing so, was forced to repeatedly attack Aristo:
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could be ranked according to whether they are naturally preferred. An important philosopher in his day, his views were eventually marginalized by Zeno's successors.
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Thomas Bénatouïl has, for example, argued that for Aristo, uniform indifference was the consequence of, rather than the path to achieving perfect virtue. See the
407:
Aristo came to be regarded as a marginal figure in the history of
Stoicism, but in his day, he was an important philosopher whose lectures drew large crowds.
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Aristo holds that no form of God is conceivable, and denies him sensation, and is in a state of complete uncertainty as to whether he is, or is not, animate.
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In his old age, he reportedly lapsed from the Stoic ideal and indulged in pleasure. "Eratosthenes the
Cyrenean ... in his treatise which is entitled
415:
were the two most important philosophers of his age. But it was the more moderate Zeno, not the radical Aristo, whose views would win out.
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For Aristo, only the sage makes flawless decisions and does not need advice, for everybody else with clouded minds, advice is ineffective:
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The purpose of life was to seek the
Supreme Good, and here Aristo set up a challenge to Zeno. While agreeing with Zeno that
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Whether or not this view is correct, Aristo clearly thought he was doing something more positive than playing the
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Aristo also rejected
Physics, saying that it was beyond us. This is reflected in his views concerning God:
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191:(for he also wrote a book with that title), shows the way in which his master was addicted to pleasure."
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writing in the first century BC gave what has been the standard view of Aristo's philosophy ever since:
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980:(ed. Branham and Goulet-Cazé), Berkeley: University of California Press, 1996, pp. 156–189.
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1028:. Seneca's translation (or paraphrase) of Aristo's views (§5–17), followed by Seneca's riposte.
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replied, "I do not," Aristo said: "Who then has blinded you; who has robbed you of your eyes?"
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learned it, he can frame for himself a precept directing what is to be done in a given case.
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For Zeno, the chief good was to live according to Nature; for Aristo, the chief good was:
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unconditionally preferred), but health is not even a natural advantage, and one can
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General
Biography: Or, Lives, Critical and Historical, of the Most Eminent Persons.
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was the supreme good, he rejected the idea that morally indifferent things such as
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274:, Aristo was the first to add "somehow disposed in relation to something" to the
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Aristo regarded Logic as unimportant, saying that it had nothing to do with us. "
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A man of persuasive eloquence, Aristo was such a good speaker that he was called
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Menn, Stephen (1999). "The Stoic Theory of Categories". In Sedley, David (ed.).
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The New von Arnim Project, Dir. Christian Vassallo, University of Turin,
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objections that were urged most earnestly against Aristo by Chrysippus.
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It is not known when he died, but he is supposed to have died from
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https://sites.google.com/unito.it/newvonarnim-apathes/home-page
411:, who lived in Athens as a young man, claimed that Aristo and
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978:
The Cynics: The Cynic Movement in Antiquity and Its Legacy.
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Lives: That a Philosopher Ought to Converse with Great Men
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views. On one occasion he accused Arcesilaus of being: "
647:. Vol. XVII. Oxford University Press. p. 234.
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and trying to undermine the roots of the Stoic system:
873:; Hanselman, Stephen (2020). "Aristo the Challenger".
1000:
Dictionary of Greek and Roman Biography and Mythology
123:, from his baldness. He set up his own school in the
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Aristo, son of Miltiades, was born on the island of
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sides of philosophy endorsed by Zeno and emphasized
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Not to be confused with the Peripatetic philosopher
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171:". meaning that Arcesilaus presented himself as a
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877:. New York: Portfolio/Penguin. pp. 26–36.
954:(Two volume ed.). Loeb Classical Library.
924:(Two volume ed.). Loeb Classical Library.
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965:Nicholson, Aikin, Enfield, Morgan, Johnston,
8:
962:Volume 1. Cambridge University Press, 1987.
669:De Natura Deorum (On the Nature of the Gods)
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893:The Cambridge Companion to the Stoics.
446:"Ariston Of Chios | Greek philosopher"
361:, will perform them both equally well.
794:Bryn Mawr Classical Review 2007.04.64
249:nature of the universe as well); and
7:
645:Oxford Studies in Ancient Philosophy
143:Aristo engaged in much debate with
127:gymnasium (a place associated with
95:sometime around 300 BC. He came to
71:. Although agreeing with Zeno that
974:The Philosophy of Aristo of Chios.
895:Cambridge University Press, 2003.
99:where he attended the lectures of
14:
1418:3rd-century BC Greek philosophers
1025:Letter 94, On the value of advice
947:Lives of the Eminent Philosophers
941:"The Academics: Arcesilaus"
917:Lives of the Eminent Philosophers
16:3rd Century BCE Stoic philosopher
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950:. Vol. 1:4. Translated by
920:. Vol. 2:7. Translated by
43:; fl. c. 260 BC), also spelled
1363:Meditations of Marcus Aurelius
552:, § 35; and Sextus Empiricus,
1:
960:The Hellenistic Philosophers.
385:need be exercised among them.
51:philosopher and colleague of
59:philosophy. He rejected the
1370:Stoicorum Veterum Fragmenta
911:"The Stoics: Ariston"
605:Logic and the imperial Stoa
140:, Diphilus, and Miltiades.
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601:Barnes, Johnathan (1996).
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853:October 15, 2008, at the
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1356:Enchiridion of Epictetus
779:January 6, 2009, at the
1349:Discourses of Epictetus
450:Encyclopedia Britannica
1155:Philosophical concepts
958:Long, A., Sedley, D.,
721:Against the Professors
633:Stobaeus, 2.22, 12–15.
567:Outlines of Pyrrhonism
554:Outlines of Pyrrhonism
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241:(including not just
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1105:Antipater of Tarsus
1100:Diogenes of Babylon
1003:. pp. 310–311.
875:Lives of the Stoics
569:Book I, Chapter 33.
107:, (the head of the
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1015:Seneca the Younger
952:Hicks, Robert Drew
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198:on account of his
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609:. Brill. p.
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279:
277:
273:
270:According to
268:
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98:
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86:
84:
82:
78:
74:
70:
66:
62:
58:
54:
50:
46:
42:
35:
31:
30:
22:
1387:Stoa Poikile
1368:
1362:
1354:
1347:
1340:
1322:
1314:
1310:(Chrysippus)
1307:
1284:
1277:
1270:
1263:
1256:
1249:
1242:
1224:
1212:
1192:
1185:
1178:
1171:
1077:Philosophers
1024:
998:
977:
973:
972:Porter, J.,
966:
959:
945:
915:
892:
891:Inwood, B.,
874:
846:
840:
831:
825:
813:
805:
800:
788:
772:
766:
761:, 440e–441a.
758:
753:
745:
740:
728:
723:, 11. 64–67.
720:
715:
707:
702:
694:
689:
677:
668:
662:
653:
644:
638:
629:
604:
595:
583:
574:
566:
561:
553:
545:
536:
516:
510:
464:
453:. Retrieved
449:
440:
427:
422:
409:Eratosthenes
406:
396:
388:
383:
374:
369:
364:
351:
347:
341:
338:
333:
324:
315:
311:
306:
302:
293:
289:
285:
272:Stephen Menn
264:
257:philosophy:
209:
193:
188:
183:
181:
153:epistemology
142:
138:Apollophanes
134:Eratosthenes
120:
116:
114:
90:
44:
40:
26:
25:
1397:Neostoicism
1308:On Passions
1279:Prohairesis
757:Plutarch –
540:, Book VII.
534:Athenaeus,
1412:Categories
1258:Eudaimonia
1187:Katalepsis
1115:Posidonius
1095:Chrysippus
864:References
620:9004108289
514:Plutarch,
455:2021-08-17
417:Chrysippus
413:Arcesilaus
245:, but the
231:perception
215:philosophy
206:Philosophy
177:Pyrrhonism
145:Arcesilaus
125:Cynosarges
121:Phalanthus
27:Aristo of
1272:Oikeiôsis
1194:Diairesis
1180:Adiaphora
1135:Epictetus
1110:Panaetius
1090:Cleanthes
995:"Ariston"
938:(1925b).
832:Geography
469:probable.
359:Thersites
355:Agamemnon
267:Dialectic
196:sunstroke
173:Platonist
157:skeptical
117:the Siren
1341:Lectures
1325:(Seneca)
1265:Kathekon
1251:Apatheia
1125:Cornutus
1069:Stoicism
908:(1925).
857:, 4. 25.
851:Archived
844:Cicero,
835:, 1.2.2.
829:Strabo,
820:, § 182.
808:, 94. 3.
806:Epistles
804:Seneca,
783:, 3. 15.
777:Archived
770:Cicero,
748:, 94. 8.
746:Epistles
744:Seneca,
710:, 94. 5.
708:Epistles
706:Seneca,
697:, 94. 2.
695:Epistles
693:Seneca,
684:, § 163.
666:Cicero,
590:, § 164.
505:, § 161.
484:, § 162.
318:precepts
223:rhetoric
213:divided
200:baldness
184:Ariston,
169:Diodorus
65:physical
1205:Physics
1145:more...
735:, § 160
672:, 2, 8.
398:aright.
282:Physics
243:science
239:Physics
235:thought
227:grammar
189:Ariston
149:Academy
109:Academy
61:logical
45:Ariston
1286:Sophos
1244:Pathos
1236:Ethics
1226:Pneuma
1214:Physis
1120:Seneca
988:
969:1799.
933:
903:
881:
617:
403:Legacy
378:Cicero
327:Virtue
299:Ethics
251:Ethics
247:divine
165:Pyrrho
105:Polemo
97:Athens
81:wealth
77:health
73:Virtue
69:ethics
1300:Works
1173:Logos
1164:Logic
433:Notes
391:Cynic
342:never
321:well.
261:Logic
255:Cynic
219:Logic
161:Plato
129:Cynic
93:Chios
57:Cynic
49:Stoic
34:Greek
29:Chios
1220:Fire
879:ISBN
615:ISBN
316:For
233:and
211:Zeno
87:Life
79:and
63:and
976:In
357:or
237:);
1414::
1017:,
997:.
944:.
914:.
613:.
525:^
489:^
474:^
448:.
278:.
225:,
202:.
179:.
36::
1061:e
1054:t
1047:v
887:.
623:.
611:8
556:.
520:.
458:.
32:(
23:.
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