Vitae philosophorum

Some also maintain that he wrote six Books of

According to Sotion in his second book, and Panaetius, the following treatises are his:

He laid down as the end the smooth motion resulting in sensation.

Having written his life, let me now proceed to pass in review the philosophers of the Cyrenaic school which sprang from him, although some call themselves followers of Hegesias, others followers of Anniceris, others again of Theodorus.[*](This sentence is a sort of preface to the valuable summary of Hedonistic tenets which occupies 86-99 under four heads, Aristippus (86-93), Hegesias (93-96), Anniceris (96, 97), and Theodorus (97-99). Cf. note on i. 19 and Epiphanius(Diels, Dox. Gr. 591). It seems as if the sentence τέλος δὲ. . . ἀναδιδομένην ought to follow, not to precede, this preface. But before the doctrines comes a list of disciples, including Hegesias, Anniceris, and Theodorus, whose divergencies from Aristippus are noted below. The intrusion of Phaedo and the Eretrians at this stage is certainly strange: it looks as if Diogenes Laertius jotted down a direction for his own future guidance.) Not but what we shall notice further the pupils of Phaedo, the chief of whom were called the school of Eretria.

The case stands thus. The disciples of Aristippus were his daughter Arete, Aethiops of Ptolemais,[*](If the city was so named after a Ptolemy, it is impossible that one of its citizens could have been contemporary with the first Aristippus, the companion of Socrates. Even if Aristippus II. was the teacher of Aethiops the difficulty is not removed.)

Those then who adhered to the teaching of Aristippus and were known as Cyrenaics held the following opinions. They laid down that there are two states, pleasure and pain, the former a smooth, the latter a rough motion, and that pleasure does not differ from pleasure nor is one pleasure more pleasant than another.

The one state is agreeable and the other repellent to all living things. However, the bodily pleasure which is the end is, according to Panaetius in his work On the Sects, not the settled pleasure following the removal of pains, or the sort of freedom from discomfort which Epicurus accepts and maintains to be the end. They also hold that there is a difference between end and happiness. Our end is particular pleasure, whereas happiness is the sum total of all particular pleasures, in which are included both past and future pleasures.

Particular pleasure is desirable for its own sake, whereas happiness is desirable not for its own sake but for the sake of particular pleasures. That pleasure is the end is proved by the fact that from our youth up we are instinctively attracted to it, and, when we obtain it, seek for nothing more, and shun nothing so much as its opposite, pain. Pleasure is good even if it proceed from the most unseemly conduct, as Hippobotus says in his work On the Sects. For even if the action be irregular,