[209] Diog. L. ii. 89-90. μὴ οὔσης τῆς ἀπονίας ἢ τῆς ἀηδονίας κινήσεως, ἐπεὶ ἡ ἀπονία οἱονεὶ καθεύδοντός ἐστι κατάστασις — μέσας καταστάσεις ὠνόμαζον ἀηδονίαν καὶ ἀπονίαν.
A doctrine very different from this is ascribed to Aristippus in Galen — Placit. Philos. (xix. p. 230, Kühn). It is there affirmed that by pleasure Aristippus understood, not the pleasure of sense, but that disposition of mind whereby a person becomes insensible to pain, and hard to be imposed upon (ἀνάλγητος καὶ δυσγοήτευτος).
[210] Diog. L. ii. 91.
It does not appear that the Kyrenaic sect followed out into detail the derivative pleasures and pains; nor the way in which, by force of association, these come to take precedence of the primary, exercising influence on the mind both more forcible and more constant. We find this important fact remarkably stated in the doctrine of Kalliphon.
Clemens Alexandr. Stromat. ii. p. 415, ed. 1629. Κατὰ δὲ τοὺς περὶ Καλλιφῶντα, ἕνεκα μὲν τῆς ἡδονῆς παρεισῆλθεν ἡ ἀρετή· χρόνῳ δὲ ὕστερον, τὸ περὶ αὐτὴν κάλλος κατιδοῦσα, ἰσότιμον ἑαυτὴν τῇ ἀρχῇ, τουτέστι τῇ ἡδονῇ, παρέσχεν.
Prudence — good, by reason of the pleasure which it ensured, and of the pains which it was necessary to avoid. Just and honourable, by law or custom — not by nature.
Aristippus regarded prudence or wisdom as good, yet not as good per se, but by reason of the pleasures which it enabled us to procure and the pains which it enabled us to avoid — and wealth as a good, for the same reason. A friend also was valuable, for the use and necessities of life: just as each part of one’s own body was precious, so long as it was present and could serve a useful purpose.[211] Some branches of virtue might be possessed by persons who were not wise: and bodily training was a valuable auxiliary to virtue. Even the wise man could never escape pain and fear, for both of these were natural: but he would keep clear of envy, passionate love, and superstition, which were not natural, but consequences of vain opinion. A thorough acquaintance with the real nature of Good and Evil would relieve him from superstition as well as from the fear of death.[212]
[211] Diog. L. ii. 91. τὴν φρόνησιν ἀγαθὸν μὲν εἶναι λέγουσιν, οὐ δι’ ἑαυτὴν δὲ αἱρετήν, ἀλλὰ διὰ τὰ ἐξ αὐτῆς περιγινόμενα· τὸν φίλον τῆς χρείας ἕνεκα· καὶ γὰρ μέρος σώματος, μέχρις ἂν παρῇ, ἀσπάζεσθαι.
The like comparison is employed by the Xenophontic Sokrates in the Memorabilia (i. 2, 52-55), that men cast away portions of their own body, so soon as these portions cease to be useful.