ARISTIPPUS.
Along with Antisthenes, among the hearers and companions of Sokrates, stood another Greek of very opposite dispositions, yet equally marked and original — Aristippus of Kyrênê. The stimulus of the Sokratic method, and the novelty of the topics on which it was brought to bear, operated forcibly upon both, prompting each of them to theorise in his own way on the best plan of life.
Aristippus — life, character, and doctrine.
Aristippus, a Kyrenean of easy circumstances, having heard of the powerful ascendancy exercised by Sokrates over youth, came to Athens for the express purpose of seeing him, and took warm interest in his conversation.[145] He set great value upon mental cultivation and accomplishments; but his habits of life were inactive, easy, and luxurious. Upon this last count, one of the most interesting chapters in the Xenophontic Memorabilia reports an interrogative lecture addressed to him by Sokrates, in the form of dialogue.[146]
[145] Plutarch (De Curiositate, p. 516 A) says that Aristippus informed himself, at the Olympic games, from Ischomachus respecting the influence of Sokrates.
[146] See the first chapter of the Second Book of the Memorabilia.
I give an abstract of the principal points in the dialogue, not a literal translation.
Discourse of Sokrates with Aristippus.
Sokrates points out to Aristippus that mankind may be distributed into two classes: 1. Those who have trained themselves to habits of courage, energy, bodily strength, and command over their desires and appetites, together with practice in the actual work of life:—these are the men who become qualified to rule, and who do actually rule. 2. The rest of mankind, inferior in these points, who have no choice but to obey, and who do obey.[147] — Men of the first or ruling class possess all the advantages of life: they perform great exploits, and enjoy a full measure of delight and happiness, so far as human circumstances admit. Men of the second class are no better than slaves, always liable to suffer, and often actually suffering, ill-treatment and spoliation of the worst kind. To which of these classes (Sokrates asks Aristippus) do you calculate on belonging — and for which do you seek to qualify yourself? — To neither of them (replies Aristippus). I do not wish to share the lot of the subordinate multitude: but I have no relish for a life of command, with all the fatigues, hardships, perils, &c., which are inseparable from it. I prefer a middle course: I wish neither to rule, nor to be ruled, but to be a freeman: and I consider freedom as the best guarantee for happiness.[148] I desire only to pass through life as easily and pleasantly as possible.[149] — Which of the two do you consider to live most pleasantly, the rulers or the ruled? asks Sokrates. — I do not rank myself with either (says Aristippus): nor do I enter into active duties of citizenship anywhere: I pass from one city to another, but everywhere as a stranger or non-citizen. — Your scheme is impracticable (says Sokrates). You cannot obtain security in the way that you propose. You will find yourself suffering wrong and distress along with the subordinates[150] — and even worse than the subordinates: for a stranger, wherever he goes, is less befriended and more exposed to injury than the native citizens. You will be sold into slavery, though you are fit for no sort of work: and your master will chastise you until you become fit for work. — But (replies Aristippus) this very art of ruling, which you consider to be happiness,[151] is itself a hard life, a toilsome slavery, not only stripped of enjoyment, but full of privation and suffering. A man must be a fool to embrace such discomforts of his own accord. — It is that very circumstance (says Sokrates), that he does embrace them of his own accord — which renders them endurable, and associates them with feelings of pride and dignity. They are the price paid beforehand, for a rich reward to come. He who goes through labour and self-denial, for the purpose of gaining good friends or subduing enemies, and for the purpose of acquiring both mental and bodily power, so that he may manage his own concerns well and may benefit both his friends and his country — such a man will be sure to find his course of labour pleasurable. He will pass his life in cheerful[152] satisfaction, not only enjoying his own esteem and admiration, but also extolled and envied by others. On the contrary, whoever passes his earlier years in immediate pleasures and indolent ease, will acquire no lasting benefit either in mind or body. He will have a soft lot at first, but his future will be hard and dreary.[153]
[147] Xen. Memor. ii. 1, 1 seq. τὸν μὲν ὅπως ἱκανὸς ἔσται ἄρχειν, τὸν δὲ ὅπως μήδ’ ἀντιποιήσεται ἀρχῆς — τοὺς ἀρχικούς.