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Diogenes Laertius: Lives of Eminent Philosophers, Volume II, Books 6-10 (Loeb Classical Library No. 185) Hardcover – January 1, 1925
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Examined lives.
Diogenes Laertius, author of a work on Greek philosophy, lived probably in the earlier half of the third century, his ancestry and birthplace being unknown. He was an Epicurean philosopher, but his work is not philosophical. The title is History of Philosophy or On the Lives, Opinions, and Sayings of Famous Philosophers; the work, in ten books, is divided unscientifically into two “Successions” or sections: “Ionian” from Anaximander to Theophrastus and Chrysippus, including the Socratic schools; “Italian” from Pythagoras to Epicurus (who fills all the last book), including the Eleatics and Sceptics. It is a collection of quotations and facts, and is of very great value.
The Loeb Classical Library edition of Diogenes Laertius is in two volumes.
- Print length720 pages
- LanguageEnglish
- PublisherHarvard University Press
- Publication dateJanuary 1, 1925
- Dimensions4.25 x 1.5 x 6.37 inches
- ISBN-100674992040
- ISBN-13978-0674992047
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- Publisher : Harvard University Press (January 1, 1925)
- Language : English
- Hardcover : 720 pages
- ISBN-10 : 0674992040
- ISBN-13 : 978-0674992047
- Item Weight : 15.3 ounces
- Dimensions : 4.25 x 1.5 x 6.37 inches
- Best Sellers Rank: #319,473 in Books (See Top 100 in Books)
- #221 in Philosopher Biographies
- #571 in Ancient Greek & Roman Philosophy
- #8,365 in Classic Literature & Fiction
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For instance, on Diogenes (the philosopher-cynic, not our author, the gossip) we read, "Being reproached with begging when Plato did not beg, 'Oh yes,' says he [that is, Diogenes the Philosopher says] 'he does, but when he does so -He holds his head down close, that none may hear.'" It seems that many of the first generation of 'Socratics' were contemptuous of what might be best described as Plato's (ahem) 'kowtowing' to popular opinion. 'Begging' here means (probably) Plato's attempt to influence the City and its Nomos. For many of the other Socratics there was on the one hand Philosophy and there was on the other hand Law (Nomos) and never the two shall meet. But Plato, through his cautious writing, intends to 'influence' the City in order to make it more philosophical - or, at the very least, more friendly to philosophy. Recall that Kojeve once remarked (something to the effect) that once Socrates set foot and began speaking in the marketplace modernity itself becomes inevitable. We always need to add that this supposed 'inevitability' vanishes entirely if Plato chose to live like the philosopher Diogenes did...
But the squabbles and banter between the Socratics Diogenes and Plato can be quite interesting:
"Others tell us that what Diogenes said was, 'I trample upon the pride of Plato,' who retorted, 'Yes Diogenes, with pride of another sort'."
To Plato, who had given him more than he asked, Diogenes said, "So, it seems, you neither give as you are asked nor answer as you are questioned."
"As Plato was conversing about Ideas using the nouns 'tablehood' and 'cuphood,' he said, 'Table and cup I see; but your tablehood and cuphood, Plato, I can nowise see.' 'That's readily accounted for,' said Plato, 'for you have the eyes to see the visible table and cup; but not the understanding by which ideal tablehood and cuphood are discerned'."
So we see that Diogenes is not ready to follow Plato into his Ideal world. Diogenes questions, as he did obliquely in our first quote above, the 'honesty' of Plato. It seems that Plato is 'purposefully' unclear. And keep in mind that it isn't only Diogenes who thinks so. Epicurus goes so far as to refer to Plato's school as 'the toadies of Dionysius'!
Nietzsche has a wonderful comment on this remark of Epicurus that might be apposite here:
How malicious philosophers can be! I know of nothing more venomous than the joke Epicurus permitted himself against Plato and the Platonists; he called them Dionysiokolakes. That means literally - and this is the foreground meaning -"flatterers of Dionysius," in other words, tyrant's baggage and lickspittles; but addition to this he also wants to say, "they are all actors, there is nothing genuine about them" (for Dionysiokolax was a popular name for an actor). And the latter is really the malice that Epicurus aimed at Plato: he was peeved by the grandiose manner, the mise en scene at which Plato and his disciples were so expert - at which Epicurus was not an expert - he, that old schoolmaster from Samos who sat, hidden away, in his little garden at Athens and wrote three hundred books - who knows? perhaps from rage and ambition against Plato? It took a hundred years until Greece found out who this garden god, Epicurus, had been - did they find out? (Beyond Good & Evil, Section 7)
So you see, the 'malicious' little joke by Epicurus that D. Laertius mentions in his 'Lives' (and the pride that aimed the remark) were worth a comment by a philosopher of the stature of Nietzsche. The joke, btw, is that Plato flattered the powerful by 'acting' (i.e., writing) in a manner they would consider both flattering and wise; and thus, hopefully, influencing the behavior of the powerful by the wise. It is in this manner that the few dozen dialogues of Plato began a tendency in Philosophy that results in, as Kojeve said, our 'enlightened' modernity.
You see what clues are available even in the gossip that has grown up around the philosophers! One stands in awe of how different the world would be if Plato had followed Diogenes and lived like a dog...
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It brings you up close to the lives of diaspora sages all over the Mediterranean coast line. Magically, like a time machine.
In addition, it mighty improves your mastery of the ancient Greek.