A Little Book of Stoicism | Page 3

illuminating. He said that the end was 'to live consistently,' the implication doubtless being that no life but the passionless life of reason could ultimately be consistent with itself. Cleanthes, his immediate successor in the school, is credited with having added the words 'with nature,' thus completing the well-known Stoic formula that the end is 'to live consistently with nature.'
It was assumed by the Greeks that the ways of nature were 'the ways of pleasantness,' and that 'all her paths' were 'peace.' This may seem to us a startling assumption, but that is because we do not mean by 'nature' the same thing as they did. We connect the term with the origin of a thing, they connected it rather with the end; by the 'natural state' we mean a state of savagery, they meant the highest civilization; we mean by a thing's nature what it is or has been, they meant what it ought to become under the most favourable conditions; not the sour crab, but the mellow glory of the Hesperides worthy to be guarded by a sleepless dragon, was to the Greeks the natural apple. Hence we find Aristotle maintaining that the State is a natural product, because it is evolved out of social relations which exist by nature. Nature indeed was a highly ambiguous term to the Greeks no less than to ourselves, but in the sense with which we are now concerned, the nature of anything was defined by the Peripatetics as 'the end of its becoming.' Another definition of theirs puts the matter still more clearly. 'What each thing is when its growth has been completed, that we declare to be the nature of each thing'.
Following out this conception the Stoics identified a life in accordance with nature with a life in accordance with the highest perfection to which man could attain. Now, as man was essentially a rational animal, his work as man lay in living the rational life. And the perfection of reason was virtue. Hence the ways of nature were no other than the ways of virtue. And so it came about that the Stoic formula might be expressed in a number of different ways which yet all amounted to the same thing. The end was to live the virtuous life, or to live consistently, or to live in accordance with nature, or to live rationally.
DIVISION OF PHILOSOPHY.
Philosophy was defined by the Stoics as 'the knowledge of things divine and human'. It was divided into three departments; logic, ethic, and physic. This division indeed was in existence before their time, but they have got the credit of it as of some other things which they did not originate. Neither was it confined to them, but was part of the common stock of thought. Even the Epicureans, who are said to have rejected logic can hardly be counted as dissentients from this threefold division. For what they did was to substitute for the Stoic logic a logic of their own, dealing with the notions derived from sense, much in the same way as Bacon substituted his Novum Organum for the Organon of Aristotle. Cleanthes we are told recognised six parts of philosophy, namely, dialectic, rhetoric, ethic, politic, physic, and theology, but these are obviously the result of subdivision of the primary ones. Of the three departments we may say that logic deals with the form and expression of knowledge, physic with the matter of knowledge, and ethic with the use of knowledge. The division may also be justified in this way. Philosophy must study either nature (including the divine nature) or man; and, if it studies man, it must regard him either from the side of the intellect or of the feelings, that is either as a thinking (logic) or as an acting (ethic) being.
As to the order in which the different departments should he studied, we have had preserved to us the actual words of Chrysippus in his fourth book on Lives. 'First of all then it seems to me that, as has been rightly said by the ancients, there are three heads under which the speculations of the philosopher fall, logic, ethic, physic; next, that of these the logical should come first, the ethical second, and the physical third, and that of the physical the treatment of the gods should come last, whence also they have given the name of "completions" to the instruction delivered on this subject'. That this order however might yield to convenience is plain from another book on the use of reason, where he says that 'the student who takes up logic first need not entirely abstain from the other branches of philosophy, but should study them also as occasion offers.'
Plutarch twits Chrysippus with inconsistency, because in the face of this declaration as to the order