716. De Finibus V by Cicero

716.  De Finibus V by Cicero. Marcus, Marcus Piso, Quintus, Titus Pomponius and Lucius Cicero walk from the Dipylon Gate to the Academy a distance of 6 stades(3/4 mile). Talked as they walked.  When they arrived, the place was, as they had hoped empty.  It is another charming scene which has more to it than what meets the eyes.  Do places evoke greater connection than words?  Do places enhance ideas?  Seats, plants and sculpture of individuals mentioned seem to spur ideas and thoughts.

A chair makes Piso think of Polemo.  A place seems to bring reality to the past.  Quintus thinks of Oedipus at Colonnus.  Here we have a mythical character.  Which is more real?

Piso is asked to present the Peripatetic view of summum bonum.

He begins:

There are three parts: 

Natural Philosophy which covers a study of the universe, land, sea, from Aristotle came the habit of examining all animals with their nutrition, origin and design, from Theophrastus the study of plants.   These two are synthesized to gain a better understanding of the unseen world.

Logic- which includes dialectic and oratory.  This had habit of examining all sides of an issue.

Art of Living which covers private life and a guide for leaders of states.

Peripatetics investigated the customs, teaching, laws of Greeks and Barbarians, wrote on the best kind of state and their tendencies.  A life of study was rated as the highest form of existence.  All this done with the highest quality of composition.

The search for the chief good (summum bonum) is more important than anything else.  Once the final good is established, we will know to which harbor to head.

Just as medicine is not involved in itself but in health, so the art of living is connected to nature and inherent desires.

Instinct is the foundation of the highest good, ethics.  This is the source of dispute among the different philosophies.

1.Some think that the first instinct is that of pleasure, 

2.some that the absence of pain and avoidance of pain is acquired first.  3.Some set out from these things in harmony with nature.  

What are those things inharmony with nature?  Health, quality of senses, absence of pain, strength, good looks, etc  These serve as seeds of virtue.

Prudentia (sagacity, good judgement) must come from one of the three above.Whichever one is the source, so much is there a different view of the essence of the nature of humans.

There are 6 views of the chief good:

1.  aiming action at the attainment of pleasure, even though this may not be achieved

2.  aiming action at the absence of pain even though not secured

3.  aiming action at the attaining things in harmony with nature even though none are obtained 

4.  the sole standard of action is at the actual attainment of pleasure.

5.  the sole standard of action with the freedom of pain.

6.  the sole standard of action from the principle of attaining those things in harmony with nature.

The Peripatetic version:

All of life, plants and animals have a common end.  All nature is self preserving, to protect itself and keep itself in the best possible condition.  All living things have a similar end but not the same.Every plant lives in harmony with its nature.  The end of a human is to live in harmony with nature, that is human nature. Living in harmony with nature in human terms springs from human self love.  In the beginning there is a simple level, survival.  But as self consciousness  sets in, it begins to understand the ultimate purpose of this desire for self preservation.

Even people who do harm to themselves at that moment are thinking of their own best interest.  This may be mistaken but at the moment…..  This is meant to demonstrate that self love lies at the basis of the search for the greatest good.

The fear of death is proof of self love.  Cicero apparently via the Peripatetics argues that there is one instinct, self love.  This is the key to the chief good, i.e. to have everything needed for fulfilling oneself as a human being. 

Two parts to a human- mind and body.  The entire nature of a human is wrapped up in this.  The nature of a human must be obedient to this nature, this combination of mind and body.

The body parts match our nature.  Even body motions reflect human nature in gait and general movements.  Each sense carries its own particular function quickly and efficiently when perception is met.  I.e. we notice immediately a smell, something we see, or hear or touch or taste.

Mind is separate from brain.  In the mind are two major divisions:

1. non voluntary (part of our ability which came with us at birth)- receptiveness and memory, what at times is called talent.

2.  voluntary (tendency, inclination)- good sense, restraint, courage, justice….

The good life is one filled with virtues of mind and body.  But the intellect is held in greater esteem than the body because of that aspect of the mind which relies on reason.  

The excellence of animals lies in perfection of their body.  In humans it is the mind.  The mind of a human is the source of virtue, virtue is the perfection of reason.

A plant's growth and completion are not unlike animals.  We think of plants as old and young, living and dead.  But without cultivation plants do not arrive at perfection, for that the efforts of farmers are required.  If vines possessed sense would they not want to preserve what it has, thus its final end would change a little.  It would want to live in harmony with its nature.  If given a mind again the final end would change as it would realize that the mind is more important but at the same time, it would need to protect the body because of the needs of the mind.

Piso uses this to demonstrate that working from the primary excellence of nature by many steps a combination of keeping the body healthy and perfect requires reason.

1.  The first instinct of nature drives us to survive

2.  then we see our differences with animals

3.  then we begin to pursue what nature intended 

Each animals gravitates to what best suits it based on its nature.  

Babies appear at birth without intellect.  Then they use their limbs and senses.  They soon recognize their parents.  Then they try to sit up and then walk.  They enjoy the company of children the same age.  They enjoy sharing.  They become curious about what is going on in the house.  They love to hear stories.  They want to know the names of those they see.  They are thrilled to win games and sad when they lose.

Piso uses this as argument that children seem designed to grasp virtue even before any systematic education.  We have in us the principle of action, love, generosity, appreciation and have minds suitable for knowledge, wisdom and courage.  These sparks are in children.  But of course without parenting, good parenting may not develop.

Reason is the leader which guides.  From this we learn to recognize the intent of nature.  Then reason is used to assist our quest (as a farmer assists nature).

The most clear evidence of nature is seen in the lofty aspects of a human.  Even children forbidden to learn, insist on doing so.  There is a desire to learn even though there may be no profit.  From history Piso presents Archimedes, from myth, Homer's Odysseus and the Sirens.

He gives strong evidence that people learn even though they will derive no profit.  But simply learn because the mind enjoys exercise.  In study is amusement and a consolation of misery.

Every human possesses a constant desire to do something. Peripatetics frequently watched children in cribs, at play, etc.  Because in children the essence of nature is best observed.  They noticed that they

1.  can not be quiet.

2.  They enjoy games and hard work

3.  even threats do not keep them away from what interests.

Eternal sleep and dreams like that of Endymion holds no attraction.

Nos ad agendum esse natos- we were born for action.  So true and so very Roman.  

Nature provides seeds of virtue.  He gives examples from plays and history of those who did what they did not in the interest of themselves but something greater.

The good life is one lived in harmony with those characteristics based on human behavior.  The good life is the expression of performance of those virtues established by observation of human behavior.   The virtues are intertwined yet each is distinct and can be observed.

Courage is perceived in toil and danger.

Temperance is observed in passing by pleasures

Wisdom is observed in distinguishing between good and evil.

Justice is observed in giving each person their due.

Every virtue connects with another.  Each causes us to reach out to others.  Each is desired for its own sake.

The chief good resides in developing the mind and body.  No one could achieve the chief good, if all external goods were contained in the highest good.  For many of these are simply beyond our control.

Any right action benefits a person.  Thus loving one's parents is a right action.  Action that is in harmony with nature is a right action.

Piso finishes.

Cicero doubts the Peripatetic assertion that all wise people are always happy.  Unless this is proved, Theophrastus is correct in saying that misfortune, sorrow are incompatible with happiness.  Then Cicero uses Stoic logic and its strong consistency to question the logic of the Peripatetics.  

It is as though Cicero is suggesting that each system has merit and something superior to the other to the other but neither alone is perfect.  

This, of course is his system, that of Archesilas.  He suggested that certainty was impossible but that one should follow what determined to be probable using reason was the best guide.

Thus it seems that Cicero felt that doubt encouraged investigation.  This would of course lead to a wide range of systems of thought.

Stoic logic is tight and carefully thought out.  But in order for the Peripatetics to come close to the truth, logic must be sacrificed, to a degree.

Piso relies that Stoics use new terms to say the same thing Peripatetics use just to avoid any logical inconsistency.  Piso says that all of this is said by Cicero to take Lucius away from the Peripatetics.  Cicero replies that he will be with me, if he will be with you.

Does an entire argument in terms of the complexities of human life collapse, if one incident contrary to their whole experience occurs?

Peripatetics felt that virtue was so great that misery and sorrow can not exist in its shadow.  But pain and annoyance can.  Yet, every wise person is always happy.  And it is possible that one wise person can be happier than another.

That says Cicero will require a great deal of defense.