Pyrrho

Life
Map of Alexander the Great's empire and the route he and Pyrrho took to India

Pyrrho of Elis is estimated to have lived from around 365-360 BCE until 275-270 BCE.[2] Pyrrho was from Elis, on the Ionian Sea. He was likely a member of the Klytidiai,[3] a clan of seers in Elis who interpreted the oracles of the Temple of Zeus at Olympia[4] where Pyrrho served as a high priest. The Klytidiai were decedents of Klytios, who was the son of Alcmaeon and the grandson of Amphiaraus. In the Python, Pyrrho's student Timon of Phlius describes first meeting Pyrrho on the grounds of an Amphiareion, i.e., a temple of Amphiaraus, while they were both on a pilgrimage to Delphi.[5]

Diogenes Laërtius, quoting from Apollodorus of Athens, says that Pyrrho was at first a painter, and that pictures by him were exhibited in the gymnasium at Elis. Later he was diverted to philosophy by the works of Democritus, and according to Diogenes Laërtius became acquainted with the Megarian dialectic through Bryson, pupil of Stilpo.[6] Pyrrho, along with Anaxarchus, travelled with Alexander the Great on his exploration of the East, "so that he even went as far as the Gymnosophists in India and the Magi" in Persia.[7] This exposure to Eastern philosophy, and in specific, Buddhist philosophy,[8] seems to have inspired him to create his new philosophy and to adopt a life of solitude. Returning to Elis, he lived in poor circumstances, but was highly honored by the Elians, who made him a high priest, and also by the Athenians, who conferred upon him the rights of citizenship.[6]

Pyrrho's pupils included Timon of Phlius, Hecataeus of Abdera, and Nausiphanes, who was one of Epicurus' teachers.[9] He was also a major influence on Arcesilaus who, upon becoming scholarch of the Platonic Academy, transformed its teachings to conform with those of Pyrrho. This initiated Academic Skepticism, the second Hellenistic school of skeptical philosophy.[10]

Philosophy
Main article: Pyrrhonism

Pyrrho wrote nothing. His doctrines were recorded in the writings of his pupil Timon of Phlius. Unfortunately these works are mostly lost. Little is known for certain about the details of Pyrrho's philosophy and how it may have differed from later Pyrrhonism. Most of what we know today as Pyrrhonism comes through the book Outlines of Pyrrhonism written by Sextus Empiricus over 400 years after Pyrrho's death.

Most sources agree that the primary goal of Pyrrho's philosophy was the achievement of a state of ataraxia, or freedom from mental perturbation, and that he observed that ataraxia could be brought about by eschewing beliefs (dogma) about thoughts and perceptions. However, Pyrrho's own philosophy may have differed significantly in details from later Pyrrhonism. Most interpretations of the information on Pyrrho's philosophy suggest that he claimed that reality is inherently indeterminate, which, in the view of Pyrrhonism described by Sextus Empiricus, would be considered a negative dogmatic belief.[11]

A summary of Pyrrho's philosophy was preserved by Eusebius, quoting Aristocles, quoting Timon, in what is known as the "Aristocles passage."[7] There are conflicting interpretations of the ideas presented in this passage, each of which leads to a different conclusion as to what Pyrrho meant.[7]

"Whoever wants to live well (eudaimonia) must consider these three questions: First, how are pragmata (ethical matters, affairs, topics) by nature? Secondly, what attitude should we adopt towards them? Thirdly, what will be the outcome for those who have this attitude?" Pyrrho's answer is that "As for pragmata they are all adiaphora (undifferentiated by a logical differentia), astathmēta (unstable, unbalanced, not measurable), and anepikrita (unjudged, unfixed, undecidable). Therefore, neither our sense-perceptions nor our doxai (views, theories, beliefs) tell us the truth or lie; so we certainly should not rely on them. Rather, we should be adoxastoi (without views), aklineis (uninclined toward this side or that), and akradantoi (unwavering in our refusal to choose), saying about every single one that it no more is than it is not or it both is and is not or it neither is nor is not.[12]

It is uncertain whether Pyrrhonism was a small but continuous movement in antiquity or whether it died out and was revived. Regardless, several centuries after Pyrrho lived, Aenesidemus led a revival of the philosophy. Pyrrhonism was one of the two major schools of philosophical skepticism that emerged during the Hellenistic period, the other being Academic skepticism.[13] Pyrrhonism flourished among members of the Empiric school of medicine, where it was seen as the philosophic foundation to their approach to medicine, which was opposed to the approach of the Dogmatic school of medicine. Pyrrhonism fell into obscurity in the post-Hellenic period.

Pyrrhonists view their philosophy as a way of life, and view Pyrrho as a model for this way of life. Their main goal is to attain ataraxia through achieving a state of epoche (i.e., suspension of judgment) about beliefs. One method Pyrrhonists use to suspend judgment is to gather arguments on both sides of the disputed issue, continuing to gather arguments such that the arguments have the property of isostheneia (equal strength). This leads the Pyrrhonist to the conclusion that there is an unresolvable disagreement on the topic, and so the appropriate reaction is to suspend judgement. Eventually the Pyrrhonist develops epoché as a habitual response to all matters of dispute, which results in ataraxia.

Ancient Indian influences on Pyrrho
Main article: Similarities between Pyrrhonism and Buddhism

Diogenes Laërtius' biography of Pyrrho[14] reports that Pyrrho traveled with Alexander the Great's army on its conquest of India (327 to 325 BCE) and based his philosophy on what he learned there:

...he even went as far as the Gymnosophists, in India, and the Magi. Owing to which circumstance, he seems to have taken a noble line in philosophy, introducing the doctrine of incomprehensibility, and of the necessity of suspending one's judgment....

The sources and the extent of the Indian influences on Pyrrho's philosophy, however, are disputed. Some elements of philosophical skepticism were already present in Greek philosophy, particularly in the Democritean tradition in which Pyrrho had studied prior to visiting India. Richard Bett heavily discounts any substantive Indian influences on Pyrrho, arguing that on the basis of testimony of Onesicritus regarding how difficult it was to converse with the gymnosophists, as it required three translators, none of whom understood any philosophy, that it is highly improbable that Pyrrho could have been substantively influenced by any of the Indian philosophers.[15]

According to Christopher I. Beckwith's analysis of the Aristocles Passage, adiaphora, astathmēta, and anepikrita are strikingly similar to the Buddhist three marks of existence,[16] indicating that Pyrrho's teaching is based on Buddhism. Beckwith disputes Bett's argument about the translators, as the other reports of using translators in India, involving Alexander the Great and Nearchus, say they needed only one interpreter, and Onesicritus was criticized by other writers in antiquity for exaggerating. Beckwith also contends that the 18 months Pyrrho spent in India was long enough to learn a foreign language, and that the key innovative tenets of Pyrrho's skepticism were only found in Indian philosophy at the time and not in Greece.[17]

It has been hypothesized that the gymnosophists were Jains, or Ajnanins,[18][19][20] and that these are likely influences on Pyrrho.[18]

Sources on Pyrrho

Pyrrho did not produce any written work.[7] Most of the information on Pyrrho's philosophy comes from his student Timon. Only fragments of what Timon wrote have been preserved, mostly by Sextus Empiricus, Diogenes Laertius, and Eusebius.

Most biographical information on Pyrrho, as well as some information concerning his demeanor and behavior, come from the works of mid-third century BC biographer Antigonus of Carystus.[7] Biographical anecdotes from Diogenes Laertius are also frequently cited; his work on Pyrrho's life drew primarily from Antigonus' accounts.[7]

See also

Notes
  1. Hugh Chisholm, ed. (1911). Encyclopædia Britannica. 22 (11th ed.). Cambridge University Press. p. 696.
  2. Home., Bett, Richard Arnot (2000). Pyrrho, his antecedents, and his legacy. Oxford: Oxford University Press. ISBN 9780198250654. OCLC 43615424.
  3. Dee L. Clayman, Timon of Phlius: Pyrrhonism into Poetry ISBN 3110220806 2009 p51
  4. Pausanias, Graeciae Descriptio 6.17.6
  5. Eusebius of Caesaria Praeparatio Evangelica Chapter 18
  6.  One or more of the preceding sentences incorporates text from a publication now in the public domain: Chisholm, Hugh, ed. (1911). "Pyrrho of Elis". Encyclopædia Britannica. 22 (11th ed.). Cambridge University Press. p. 696.
  7. Bett, Richard; Zalta, Edward (Winter 2014). "Pyrrho". The Stanford Encyclopedia of Philosophy. Retrieved February 19, 2018.
  8. Beckwith, Christopher I., Greek Buddha. Pyrrho's Encounter with Early Buddhism in Central Asia, Princeton University Press, Princeton and Oxford, 2015.
  9. Diogenes Laërtius Lives of the Eminent Philosophers Book IX, Chapter 9, Section 69 http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0258%3Abook%3D9%3Achapter%3D11
  10. Diogenes Laërtius Lives of the Eminent Philosophers Book IV, Chapter 6, Section 33 http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0258%3Abook%3D4%3Achapter%3D6
  11. Home., Bett, Richard Arnot (2000). Pyrrho, his antecedents, and his legacy. Oxford: Oxford University Press. ISBN 9780198250654. OCLC 43615424.
  12. Beckwith, Christopher I. (2015). Greek Buddha: Pyrrho's Encounter with Early Buddhism in Central Asia (PDF). Princeton University Press. pp. 22–23. ISBN 9781400866328.
  13. Popkin, Richard Henry (2003). The History of Scepticism : from Savonarola to Bayle (Revised ed.). Oxford: Oxford University Press. ISBN 9780198026716. OCLC 65192690.
  14. "The Lives and Opinions of Eminent Philosophers". Peithô's Web. Archived from the original on March 4, 2016. Retrieved March 23, 2016.
  15. Richard Bett, Pyrrho, His Antecedents and His Legacy, 2000, p177-8.
  16. Beckwith, Christopher I. (2015). Greek Buddha: Pyrrho's Encounter with Early Buddhism in Central Asia (PDF). Princeton University Press. p. 28. ISBN 9781400866328.
  17. Beckwith, Christopher I. (2015). Greek Buddha: Pyrrho's Encounter with Early Buddhism in Central Asia. Princeton University Press. p. 221. ISBN 9781400866328.
  18. Barua 1921, p. 299.
  19. Jayatilleke 1963, pp. 129-130.
  20. Flintoff 1980.

References
  • Algra, K., Barnes, J., Mansfeld, J. and Schofield, M. (eds.), The Cambridge History of Hellenistic Philosophy, Cambridge: Cambridge University Press, 1999.
  • Annas, Julia and Barnes, Jonathan, The Modes of Scepticism: Ancient Texts and Modern Interpretations, Cambridge: Cambridge University Press, 1985.
  • Barua, Benimadhab (1921). A History of Pre-Buddhistic Indian Philosophy (1st ed.). London: University of Calcutta. p. 468.CS1 maint: ref=harv (link)
  • Beckwith, Christopher I., Greek Buddha. Pyrrho's Encounter with Early Buddhism in Central Asia, Princeton University Press, Princeton and Oxford, 2015.
  • Bett, Richard, "Aristocles on Timon on Pyrrho: The Text, Its Logic and its Credibility" Oxford Studies in Ancient Philosophy 12, (1994): 137–181.
  • Bett, Richard, "What did Pyrrho Think about the Nature of the Divine and the Good?" Phronesis 39, (1994): 303–337.
  • Bett, Richard, Pyrrho, His Antecedents, and His Legacy, Oxford: Oxford University Press, 2000.
  • Brunschwig, Jacques, "Introduction: the Beginnings of Hellenistic Epistemology" in Algra, Barnes, Mansfeld and Schofield (eds.), The Cambridge History of Hellenistic Philosophy, Cambridge: Cambridge University Press, 1999, 229–259.
  • Burnyeat, Myles (ed.), The Skeptical Tradition, Berkeley: University of California Press, 1983.
  • Burnyeat, Myles and Frede, Michael (eds.), The Original Sceptics: A Controversy, Indianapolis: Hackett, 1997.
  • Doomen, Jasper, "The Problems of Scepticism" Logical Analysis and History of Philosophy 10 (2007): 36–52.
  • Flintoff, Everard (1980). "Pyrrho and India". Phronesis. 25 (1): 88–108. doi:10.1163/156852880X00052. JSTOR 4182084.CS1 maint: ref=harv (link)
  • Halkias, Georgios, "The Self-immolation of Kalanos and other Luminous Encounters among Greeks and Indian Buddhists in the Hellenistic world". Journal of the Oxford Centre for Buddhist Studies, Vol. VIII, 2015: 163–186.
  • Hankinson, R.J., The Sceptics, London: Routledge, 1995.
  • Jayatilleke, K.N. (1963). Early Buddhist Theory of Knowledge (PDF) (1st ed.). London: George Allen & Unwin Ltd. p. 524.CS1 maint: ref=harv (link)
  • Kuzminski, Adrian, Pyrrhonism; How the Ancient Greeks Reinvented Buddhism, Lanham, Lexington Books, 2008.
  • Long, A.A., Hellenistic Philosophy: Stoics, Epicureans, Sceptics, University of California Press, 1986.
  • Long, A.A. and Sedley, David, The Hellenistic Philosophers, Cambridge: Cambridge University Press, 1987.
  • Striker, Gisela, "On the difference between the Pyrrhonists and the Academics" in G. Striker, Essays on Hellenistic Epistemology and Ethics, Cambridge: Cambridge University Press, 1996, 135–149.
  • Striker, Gisela, "Sceptical strategies" in G. Striker, Essays on Hellenistic Epistemology and Ethics, Cambridge: Cambridge University Press, 1996, 92-115.
  • Striker, Gisela, "The Ten Tropes of Aenesidemus" in G. Striker, Essays on Hellenistic Epistemology and Ethics, Cambridge: Cambridge University Press, 1996, 116–134.
  • Svavarsson, Svavar Hrafn, "Pyrrho’s dogmatic nature", The Classical Quarterly, 52 (2002): 248–56.
  • Svavarsson, Svavar Hrafn, "Pyrrho’s undecidable nature", Oxford Studies in Ancient Philosophy, 27 (2004): 249–295.
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