The Stoical school was founded by Zeno of Citium, who flourished B.C. 290. He taught in the Stoa Poecile, or Painted Porch; and his disciples thence derived the name of Stoics. Zeno was succeeded by Cleanthes (B.C. 260); and Cleanthes by Chrysippus (B.C. 240), whose vigorous intellect gave unity and completeness to the Stoical philosophy. He is reported to have said to Cleanthes,--"Give me your doctrines, and I will find the demonstrations." [821]
[Footnote 821: ][ (return) ] Diogenes Laertius, "Lives of the Philosophers," bk. vii. ch. vii.
None of the writings of the early Stoics, save a "Hymn to Jupiter," by Cleanthes, have survived. We are chiefly indebted to Diogenes Laertius [822] and Cicero [823] for an insight into their system. The Hymn of Cleanthes sheds some light on their Theology, and their moral principles are exhibited in "The Fragments" of Epictetus, and "The Life and Meditations" of Marcus Aurelius.
[Footnote 822: ][ (return) ] "Lives of the Philosophers," bk. vii.
[Footnote 823: ][ (return) ] "De Fm.," and "De Natura Deorum."
The philosophy of the Stoics, like that of the Epicureans, was mainly a philosophy of life--that is, a moral philosophy. The manner in which they approached the study of morals, and the principles upon which they grounded morality, were, however, essentially different.
The grand object of Epicurus was to make the current of life flow on as comfortably as possible, without any distracting thoughts of the past or any disturbing visions of the future. He therefore starts with this fundamental principle, that the true philosophy of life is to enjoy one's self--the aim of existence is to be happy. Whatever in a man's beliefs or conduct tends to secure happiness is right; whatever awakens uneasiness, apprehension, or fear, is wrong. And inasmuch as the idea of a Divine Creator and Governor of the universe, and the belief in a future life and retribution, are uncomfortable thoughts, exciting superstitious fears, they ought to be rejected. The Physics and the Psychology of Epicurus are thus the natural outgrowth of his Morality.
Zeno was evidently a more earnest, serious, and thoughtful man. He cherished a nobler ideal of life than to suppose "man must do voluntarily, what the brute does instinctively-- eschew pain, and seek pleasure." He therefore seeks to ascertain whether there be not some "principle of nature," or some law of nature, which determines what is right in human action --whether there be not some light under which, on contemplating an action, we may at once pronounce upon its intrinsic rightness, or otherwise. This he believes he has found in the universal reason which fashioned, and permeates, and vivifies the universe, and is the light and life of the human soul. The chief good is, confessedly, to live according to nature; which is to live according to virtue, for nature leads us to that point.... For our individual natures are all part of the universal nature; on which account, the chief good is to live in a manner corresponding to one's own nature, and to universal nature; doing none of those things which the common law of mankind (the universal conscience of our race) forbids. That common law is identical with RIGHT REASON which pervades every thing, being the same with Jupiter (Ζεύς), who is the regulator and chief manager of all existing things. [824] The foundation of the ethical system of the Stoics is thus laid in their philosophy of nature --their Physiology and Psychology. If, therefore, we would apprehend the logical connection and unity of Stoicism, we must follow their order of thought--that is, we must commence with their
[Footnote 824: ][ (return) ] Diogenes Laertius, "Lives of the Philosophers," bk. vii. ch. liii.
PHYSIOLOGY.