V. The collateral relations of Cynical Ethics to Politics and to Theology afford no scope for additional observations.  The Cynic and Cyrenaic both stood aloof from the affairs of the state, and were alike disbelievers in the gods.

The Cynics appear to have been inclined to communism among themselves, which was doubtless easy with their views as to the wants of life.  It is thought not unlikely that Sokrates himself held views of communism both as to property and to wives; being in this respect also the prompter of Plato (Grant’s Ethics of Aristotle, Essay ii.).

The CYRENAIC system originated with ARISTIPPUS of Cyrene, another hearer and companion of Sokrates.  The temperament of Aristippus was naturally inactive, easy, and luxurious; nevertheless he set great value on mental cultivation and accomplishments.  His conversations with Sokrates form one of the most interesting chapters of Xenophon’s Memorabilia, and are the key to the plan of life ultimately elaborated by him.  Sokrates finding out his disposition, repeats all the arguments in favour of the severe and ascetic system.  He urges the necessity of strength, courage, energy, self-denial, in order to attain the post of ruler over others; which, however, Aristippus fences by saying that he has no ambition to rule; he prefers the middle course of a free man, neither ruling nor ruled over.  Next, Sokrates recalls the dangers and evil contingencies of subjection, of being oppressed, unjustly treated, sold into slavery, and the consequent wretchedness to one unhardened by an adequate discipline.  It is in this argument that he recites the well-known apologue called the choice of Herakles; in which, Virtue on the one hand, and Pleasure with attendant vice on the other, with their respective consequences, are set before a youth in his opening career.  The whole argument with Aristippus was purely prudential; but Aristippus was not convinced nor brought over to the Sokratic ideal.  He nevertheless adopted a no less prudential and self-denying plan of his own.

Aristippus did not write an account of his system; and the particulars of his life, which would show how he acted it, are but imperfectly preserved.  He was the first theorist to avow and maintain that Pleasure, and the absence of Pain, are the proper, the direct, the immediate, the sole end of living; not of course mere present pleasures and present relief from pain, but present and future taken in one great total.  He would surrender present pleasure, and incur present pain, with a view to greater future good; but he did not believe in the necessity of that extreme surrender and renunciation enjoined by the Cynics.  He gratified all his appetites and cravings within the limits of safety.  He could sail close upon the island of Calypso without surrendering himself to the sorceress.  Instead of deadening the sexual appetite he gave it scope, and yet resisted the dangerous consequences of associating with Hetaerae.  In his enjoyments he was free from jealousies; thinking it no derogation to his pleasure that others had the same pleasure.  Having thus a fair share of natural indulgences, he dispenses with the Cynic pride of superiority and the luxury of contemning other men.  Strength of will was required for this course no less than for the Cynic life.