History of Western Philosophy - Bertrand Russell [137]
It is interesting to observe what the Cynic teaching became when it was popularized. In the early part of the third century B.C., the cynics were the fashion, especially in Alexandria. They published little sermons pointing out how easy it is to do without material possessions, how happy one can be on simple food, how warm one can keep in winter without expensive clothes (which might be true in Egypt!), how silly it is to feel affection for one's native country, or to mourn when one's children or friends die. 'Because my son or wife is dead,' says Teles, who was one of these popularizing Cynics, 'is that any reason for my neglecting myself, who am still alive, and ceasing to look after my property.'4 At this point, it becomes difficult to feel any sympathy with the simple life, which has grown altogether too simple. One wonders who enjoyed these sermons. Was it the rich, who wished to think the sufferings of the poor imaginary? Or was it the new poor, who were trying to despise the successful business man? Or was it sycophants who persuaded themselves that the charity they accepted was unimportant? Teles says to a rich man: 'You give liberally and I take valiantly from you, neither grovelling nor demeaning myself basely nor grumbling.'5 A very convenient doctrine. Popular Cynicism did not teach abstinence from the good things of this world, but only a certain indifference to them. In the case of a borrower, this might take the form of minimizing the obligation to the lender. One can see how the word 'cynic' acquired its everyday meaning.
What was best in the Cynic doctrine passed over into Stoicism, which was an altogether more complete and rounded philosophy.
Scepticism, as a doctrine of the schools, was first proclaimed by Pyrrho, who was in Alexander's army, and campaigned with it as far as India. It seems that this gave him a sufficient taste of travel, and that he spent the rest of his life in his native city, Elis, where he died in 275 B.C. There was not much that was new in his doctrine, beyond a certain systematizing and formalizing of older doubts. Scepticism with regard to the senses had troubled Greek philosophers from a very early stage; the only exceptions were those who, like Parmenides and Plato, denied the cognitive value of perception, and made their denial into an opportunity for an intellectual dogmatism. The Sophists, notably Protagoras and Gorgias, had been led by the ambiguities and apparent contradictions of sense-perception to a subjectivism not unlike Hume's. Pyrrho seems (for he very wisely wrote no books) to have added moral and logical scepticism to scepticism as to the senses. He is said to have maintained that there could never be any rational ground for preferring one course of action to another. In practice, this meant that one conformed to the customs of whatever country one inhabited. A modern disciple would go to church on Sundays and perform the correct genuflexions, but without any of the religious beliefs that are supposed to inspire these actions. Ancient Sceptics went through the whole pagan ritual, and were even sometimes priests; their Scepticism assured them that this behaviour could not be proved wrong, and their common sense (which survived their philosophy) assured them that it was convenient.
Scepticism naturally made an appeal to many unphilosophic minds. People observed the diversity of schools and the acerbity of their disputes, and decided that all alike were pretending to knowledge which was in fact unattainable. Scepticism was a lazy man's consolation, since it showed the ignorant to be as