![]() When he was being initiated into the Orphic mysteries, the priest said that those admitted into these rites would be partakers of many good things in Hades. When someone inquired what sort of wife he ought to marry, he said, "If she's beautiful, you'll not have her to yourself if she's ugly, you'll pay for it dearly." Being told that Plato was abusing him, he remarked, "It is a royal privilege to do good and be ill spoken of." Ĥ. He used repeatedly to say, "I'd rather be mad than feel pleasure," and "We ought to make love to such women as will feel a proper gratitude." When a lad from Pontus was about to attend his lectures, and asked him what he required, the answer was, "Come with a new book, a new pen, and new tablets, if you have a mind to" (implying the need of brains as well). He was the first to define statement (or assertion) by saying that a statement is that which sets forth what a thing was or is. He demonstrated that pain is a good thing by instancing the great Heracles and Cyrus, drawing the one example from the Greek world and the other from the barbarians.ģ. From Socrates he learned his hardihood, emulating his disregard of feeling, and thus he inaugurated the Cynic way of life. He lived in the Peiraeus, and every day would tramp the five miles to Athens in order to hear Socrates. Later on, however, he came into touch with Socrates, and derived so much benefit from him that he used to advise his own disciples to become fellow-pupils with him of Socrates. According to Hermippus he intended at the public gathering for the Isthmian games to discourse on the faults and merits of Athenians, Thebans and Lacedaemonians, but begged to be excused when he saw throngs arriving from those cities. To begin with, he became a pupil of Gorgias the rhetorician, and hence the rhetorical style that he introduces in his dialogues, and especially in his Truth and in his Exhortations. He himself showed his contempt for the airs which the Athenians gave themselves on the strength of being sprung from the soil by the remark that this did not make them any better born than snails or wingless locusts.Ģ. Hence it was that, when he had distinguished himself in the battle of Tanagra, he gave Socrates occasion to remark that, if both his parents had been Athenians, he would not have turned out so brave. Hence his reply to one who taunted him with this: "The mother of the gods too is a Phrygian." For his mother was supposed to have been a Thracian. ![]() It was said, however, that he was not of pure Attic blood. Antisthenes, the son of Antisthenes, was an Athenian. Macor) Davide Tarizzo, La vita, un’invenzione recente (Roma-Bari: Laterza, 2010) (G. Corti) Cordula Burtscher e Markus Hien (cur.), Schiller im philosophischen Kontext (Würzburg: Königshausen & Neumann, 2011) (L.A. The Social Dynamics of Philosophy (Oxford: Oxford University Press, 2010) (A. Bodas Fernández) Lieve Van Hoof, Plutarch’s Practical Ethics. del Rosario Acosta López: La tragedia como conjuro: el problema de lo sublime en Friedrich Schiller (Bogotá: Universidad Nacional de Colombia, 2008) (L. Patricia Springborg, Reply to Martinich on Hobbes’s English Calvinism. Interview with Quentin Skinner by Marco Sgarbi – 6. Antonio Vernacotola, Profili di gnoseologia e teologia politica nel modulo epistemologico della ‘scienza civile’ di Hobbes – 5. Mauro Farnesi Camellone, Hobbes e i martiri del Leviatano. Martinich, On Thomas Hobbes’s English Calvinism: Necessity, Omnipotence, and Goodness – 3. Patricia Springborg, Calvin and Hobbes: A Reply to Curley, Martinich and Wright – 2. Philosophical Readings IV.1 is out! It includes: 1.
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