Pyrrho

Pyrrho
Born c. 360 BC
Elis, Greece
Died c. 270 BC
Elis, Greece
Era Ancient philosophy
Region Western Philosophy
School Pyrrhonism
Notable ideas
 Skepticism

Pyrrho (/ˈpɪroʊ/; Greek: Πύρρων Pyrrōn, c. 360 BC – c. 270 BC), was a Greek philosopher of Classical antiquity and is credited as being the first Greek skeptic philosopher.

Life

Pyrrho was from Elis, on the Ionian Sea. 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 Laertius became acquainted with the Megarian dialectic through Bryson, pupil of Stilpo.

Diogenes reports further that 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. This exposure to Eastern philosophy seems to have inspired him to adopt a life of solitude; returning to Elis, he lived in poor circumstances, but was highly honored by the Elians and also by the Athenians, who conferred upon him the rights of citizenship.

Pyrrho wrote nothing. His doctrines were recorded in the writings of his pupil Timon of Phlius. Unfortunately these works are mostly lost. Today Pyrrho's ideas are known mainly through the book Outlines of Pyrrhonism written by Sextus Empiricus.

Philosophy

Pyrrho is renowned for creating the first formal approach to skepticism in Western Philosophy: Pyrrhonism.

A summary of Pyrrho's philosophy was preserved by Eusebius, quoting Aristocles, quoting Timon, in what is known as the "Aristocles passage."

"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 adoxastous (without views), aklineis (uninclined toward this side or that), and akradantous (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.[1]

The main principle of Pyrrho's thought is expressed by the word acatalepsia, which connotes the ability to withhold assent from doctrines regarding the truth of things in their own nature; against every statement its contradiction may be advanced with equal justification.

Pyrrhonians (or Pyrrhonism) can be subdivided into those who are ephectic (a "suspension of judgment"), zetetic ("engaged in seeking"), or aporetic ("engaged in refutation").[2]

Indian influences on Pyrrho

Diogenes Laertius' biography of Pyrrho[3] reports that Pyrrho traveled with Alexander the Great's army to India 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. Elements of scepticism were already present in Greek philosophy, particularly in the Democritean tradition in which Pyrrho had studied prior to visiting India. Pyrrhonism was a logical extension of these, requiring no exogenous influences. 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.[4]

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,[5] 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. Besides, Pyrrho spent about 18 months in India, which is long enough to learn a foreign language.[6]

It has been hypothesized that the gymnosophists were Jains, or Ajnanins ,[7][8][9] and that these are likely influences on Pyrrho.

See also

Notes

  1. ↑ Beckwith, Christopher I. (2015). Greek Buddha: Pyrrho's Encounter with Early Buddhism in Central Asia (PDF). Princeton University Press. pp. 22–23. ISBN 9781400866328.
  2. ↑ Pulleyn, William (1830). The Etymological Compendium, Or, Portfolio of Origins and Inventions. T. Tegg. p. 353.
  3. ↑ "The Lives and Opinions of Eminent Philosophers". Peithô's Web. Retrieved March 23, 2016.
  4. ↑ Richard Bett, Pyrrho, His Antecedents and His Legacy, 2000, p177-8.
  5. ↑ Beckwith, Christopher I. (2015). Greek Buddha: Pyrrho's Encounter with Early Buddhism in Central Asia (PDF). Princeton University Press. p. 28. ISBN 9781400866328.
  6. ↑ Beckwith, Christopher I. (2015). Greek Buddha: Pyrrho's Encounter with Early Buddhism in Central Asia. Princeton University Press. p. 221. ISBN 9781400866328.
  7. ↑ Barua 1921, p. 299.
  8. ↑ Jayatilleke 1963, pp. 129-130.
  9. ↑ Flintoff 1980.

References

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  • 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. 
  • 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.
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  • 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.
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  • 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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