Category: Cicero

All you need: The Gospel According to Cicero…

“If you have a garden and a library, you have everything you need”. Marcus Tullius Cicero

Someone gave me a coffee mug for my birthday with this quote on it. I would add coffee to the mix of “needs” personally!  The picture is our harvest of some of our winter veggies. :)

Carrots and Beetroot

Thought from the Ancient World: Cicero on the difference between human and beast.

Yes, Cicero again! This time I thought I’d share his reasoning for why humans are different than other beast from De Officiis I.IV-V.. Read and tell me your thoughts:

…Nature has endowed every species of living creature with the instinct of self-preservation, of avoiding what seems likely to cause injury to life or limb, and of procuring and providing everything needful for life — food, shelter, and the like. A common property of all creatures is also the reproductive instinct (the purpose of which is the propagation of the species) and also a certain amount of concern for their offspring. But the most marked difference between man and beast is this: the beast, just as far as it is moved by the senses and with very little perception of past or future, adapts itself to that alone which is present at the moment; while man — because he is endowed with reason, by which he comprehends the chain of consequences, perceives the causes of things, understands the relation of cause to effect and of effect to cause, draws analogies, and connects and associates the present and the future — easily surveys the course of his whole life and makes the necessary preparations for its conduct strangely tender love for his offspring. She also prompts men to meet in companies, to form public assemblies and to take part in them themselves; and she further dictates, as a consequence of this, the effort on man’s part to provide a store of things that minister to his comforts and wants — and not for himself alone, but for his wife and children and the others whom he holds dear and for whom he ought to provide; and this responsibility also stimulates his courage and makes it stronger for the active duties of life. Above all, the search after truth and its eager pursuit are peculiar to man. And so, when we have leisure from the demands of business cares, we are eager to see, to hear, to learn something new, and we esteem a desire to know the secrets or wonders of creation as indispensable to a happy life. Thus we come to understand that what is true, simple, and genuine appeals most strongly to a man’s nature. To this passion for discovering truth there is added a hungering, as it were, for independence, so that a mind well-moulded by Nature is unwilling to be subject to anybody save one who gives rules of conduct or is a teacher of truth or who, for the general good, rules according to justice and law. From this attitude come greatness-of-soul and a sense of superiority to worldly conditions.

And it is no mean manifestation of Nature and Reason that man is the only animal that has a feeling for order, for propriety, for moderation in word and deed. And so no other animal has a sense of beauty, loveliness, harmony in the visible world; and Nature and Reason, extending the analogy of this from the world of sense to the world of spirit, find that beauty, consistency, order are far more to be maintained in thought and deed, and the same Nature and Reason are careful to do nothing in an improper or unmanly fashion, and in every thought and deed to do or think nothing capriciously. It is from these elements that is forged and fashioned that moral goodness which is the subject of this inquiry — something that, even though it be not generally ennobled, is still worthy of all honour;and by its own nature, we correctly maintain, it merits praise even though it be praised by none.

According to Cicero these are the things that make humans superior to the animals: (1) humans are endowed by reason (not merely instinct); (2) we have foresight; (3) we understand causation; (4) we can think about life as a whole and connect various things through thought; (5) we gather/assemble; (6) we govern; (7) we store for the future; (8) we search for the truth and we want to know new things; (9) we can control and moderate ourselves.

What do you think of Cicero’s lists of differences? What do you think makes humans different from animals? 

Thought from the Ancient World: Gaius Velleius critiques various views of the gods

In Cicero’s The Nature of the God (I. 18-42; trans. P.G. Walsh) he recounts senator Gaius Velleius’ (an Epicurean) critique of the various views of the gods that he had heard. It is an interesting section worth reading for the mere sake of learning how various thinkers did “theology” in the ancient world. I have summarized Velleius’ commentary below:

Abaxagoras: God is reason and infinite mind. (I.26)

Thales of Miletus: Water was the first principle and god is the mind that fashioned everything from water (I.25).

Alcmaeon of Croton: The sin, moon, stars, and soul are divine. (I. 27)

Anaximenes: God is air. (I.26)

Antisthenes: One god in nature. (I. 32)

Aristo: He is semi-agnostic. (I. 37)

Arist0tle: The mind is divine, the world itself, and sometimes some person (?). (I.33)

Chrysippus: He put together a massive crowd of “unknown gods”. Also, he saw the soul and mind of nature and the universe as deity. (I. 39)

Cleanthes: The universe is god. Sometimes the mind and soul of nature. Finally, the “highest band of heat” in all creation is a god. (I. 37)

Democritus: Wandering images, nature, and our perception and understanding are somehow related to the divine. (I.29)

Diogenes of Apollonia: Air is divine. (I.29)

Empedocles: The four elements from which everything derives is divine. (I. 29)

Heraclides of Pontus: The universe is divine and maybe “Mind”. (I. 34)

Pythagoras: A great soul pervades the world from which our souls have detached. (I.27)

Persaeus: He thought great men could become gods. (I. 38)

Protagoras: Agnostic. (I. 29)

Plato: In some places he says that god cannot be named, some places he seems agnostic, some places the universe is divine, some the sky, the stars, the earth, our souls, and even deities from ancestral tradition. (I. 30)

Speusippus: There is a force by which all things controlled. (I. 32)

Strato: All divine power lies within nature itself. (I. 35)

Theophrastus: Sometimes it is “Mind” that is divine, sometimes the heavens, sometimes the stars. (I. 35)

Xenocrates: There are eight gods. (I. 34)

Xenophanes: The whole world has a mind as it is a god. (I. 28)

Xenophon: Agnostic at times, at other times sees the sun and soul as divine. Sometimes he is monotheistic and sometimes pluralistic. (I. 31)

Zeno: The law of nature is divine. The “upper air” is god. (I. 36)

To all this Velleius says:

“These approximate views which I have outlined are not considered judgments by philosophers, but the dreams of madman, indeed, the utterances of poets are not much more ridiculous, though the very charm they exercise is harmful, with their portrayal of the gods as fired with anger and maddened with lust; they have set before our eyes their wars and battles, their conflicts and wounds, their hatred and divisions and disagreements, their births and deaths, their plaints and outbursts of grief, their uncontrolled lust, their adulteries and the bonds confining them, their sexual intercourse with humans, and their begetting of mortals from their immortal seed.” (I. 42)

It seems like much of what we read here is still in circulation in some form today!