View source for Aristo of Chios

{{short description|3rd-century BCE Stoic philosopher}}
{{distinguish|text=the Peripatetic philosopher [[Aristo of Ceos]]}}

'''Aristo of [[Chios]]''' ({{langx|el|Ἀρίστων ὁ Χῖος}} ''Ariston ho Chios''; fl. c. 260 BC), also spelled '''Ariston''', was a Greek [[Stoicism|Stoic]] philosopher and colleague of [[Zeno of Citium]].<ref>{{Cite web|title=Ariston Of Chios {{!}} Greek philosopher|url=https://www.britannica.com/biography/Ariston-of-Chios|access-date=2021-08-17|website=Encyclopedia Britannica|language=en}}</ref> He outlined a system of Stoic philosophy that was, in many ways, closer to earlier [[Cynicism (philosophy)|Cynic]] philosophy. He rejected the [[logic]]al and [[physics|physical]] sides of philosophy endorsed by Zeno and emphasized [[ethics]]. Although agreeing with Zeno that [[Virtue]] was the supreme good, he rejected the idea that morally indifferent things such as [[health]] and [[wealth]] could be ranked according to whether they are naturally preferred. An important philosopher in his day, his views were eventually marginalized by Zeno's successors.

==Life==
Aristo, son of Miltiades, was born on the island of [[Chios]] sometime around 300 BC.<ref>His date of birth is uncertain.  He attended lectures by Zeno (born 333 BC, lectured between c. 302–264), and also became his most significant Stoic rival. He also attended lectures by Polemo (died 270/269 BC). 290 BC is the latest we can say he was born, but the late 4th century is quite probable.</ref> He came to [[Athens]] where he attended the lectures of [[Zeno of Citium]], and also, for a time, the lectures of [[Polemon (scholarch)|Polemo]],<ref name="diog162">{{harvnb|Laërtius|1925|loc=§ 162}}.</ref> (the head of the [[Platonic Academy|Academy]] from 314 to 269). Although he was a member of Zeno's circle he soon departed from Zeno's teachings, largely rejecting the two non-ethical parts of Stoic philosophy&nbsp;– physics and logic&nbsp;– endorsed by Zeno.

A man of persuasive eloquence, Aristo was such a good speaker that he was called ''the Siren''. He was also called ''Phalanthus'', from his baldness. He set up his own school in the [[Cynosarges]] gymnasium<ref name="diog161">{{harvnb|Laërtius|1925|loc=§ 161}}.</ref> (a place associated with [[Cynicism (philosophy)|Cynic]] philosophy) and attracted many pupils, so much so that when he was accused of exposing the dignity of philosophy by his freedom to all-comers, he answered, that "he wished that Nature had given understanding to wild beasts, that they too might be capable of being his hearers."<ref>Plutarch, [https://www.gutenberg.org/ebooks/3052 ''Lives: That a Philosopher Ought to Converse with Great Men''].</ref> His followers called themselves Aristonians and included the scientist [[Eratosthenes]]<ref name="athen1">Athenaeus, [http://digicoll.library.wisc.edu/Literature/subcollections/DeipnoSubAbout.shtml ''Deipnosophists''], Book VII.</ref> and the Stoics: [[Apollophanes of Antioch|Apollophanes]], Diphilus, and Miltiades.<ref name="diog161"/><ref name="athen1"/>

Aristo engaged in much debate with [[Arcesilaus]], the leader of the [[Platonic Academy|Academy]], defending Stoic [[epistemology]] against Arcesilaus's [[Academic skepticism|skeptical]] views.<ref name="diog162"/> On one occasion he accused Arcesilaus of being: "[[Plato]] the head of him, [[Pyrrho]] the tail, midway [[Diodorus Cronus|Diodorus]]".<ref>{{harvnb|Laërtius|1925b|loc=§ 35}}; and Sextus Empiricus, ''Outlines of Pyrrhonism''.</ref> meaning that Arcesilaus presented himself as a [[Platonism|Platonist]], the substance of what he taught was the dialectics of Diodorus, but his actual philosophy was that of [[Pyrrhonism]].<ref>"Arcesilaus ... does indeed seem to me to share the Pyrrhonean arguments, so that his Way is almost the same as ours.... he made use of the dialectic of Diodorus, but he was an outwardly Platonist." Sextus Empiricus, ''Outlines of Pyrrhonism'' Book I, Chapter 33.</ref>

In his old age, he reportedly lapsed from the Stoic ideal and indulged in pleasure. "Eratosthenes the Cyrenean ... in his treatise which is entitled ''Ariston,'' represents his master as subsequently being much addicted to luxury, speaking as follows: "And before now, I have at times discovered him breaking down, as it were, the partition wall between pleasure and virtue, and appearing on the side of pleasure." And Apollophanes (and he was an acquaintance of Ariston), in his ''Ariston'' (for he also wrote a book with that title), shows the way in which his master was addicted to pleasure."<ref name="athen1"/>

It is not known when he died,<ref>He was a vigorous opponent of Arcesilaus (head of the Academy from 265 to 241) and he also taught Eratosthenes (born 276), so he was presumably alive in the 250's and perhaps beyond.</ref> but he is supposed to have died from [[sunstroke]] on account of his [[baldness]].<ref name="diog164">{{harvnb|Laërtius|1925|loc=§ 164}}.</ref>

==Philosophy==
[[Zeno of Citium|Zeno]] divided [[philosophy]] into three parts: [[Logic]] (which was a very wide subject including [[rhetoric]], [[grammar]], and the theories of [[perception]] and [[thought]]); [[Physics]] (including not just [[science]], but the [[divinity|divine]] nature of the universe as well); and [[Ethics]], the end goal of which was to achieve happiness through the right way of living according to Nature.  It is impossible to describe in full Aristo's philosophical system because none of his writings survived intact, but from the fragments preserved by later writers, it is clear that Aristo was heavily influenced by earlier [[Cynicism (philosophy)|Cynic]] philosophy:

===Logic===
Aristo regarded Logic as unimportant, saying that it had nothing to do with us.<ref name="diog161"/> "[[Dialectic]] reasonings," he said, "were like cobwebs, artificially constructed, but otherwise useless."<ref name="diog161"/>  It is unlikely that he rejected all Logic,<ref>"Crude sentences of the form 'x rejects logic' are unsatisfying, ... it is one thing to decline to study the subject of logic, and quite another to decline to produce arguments. No ancient philosopher is accused of abjuring reason."{{Cite book|last=Barnes|first=Johnathan|title=Logic and the imperial Stoa|url=https://archive.org/details/logicimperialsto00barn|url-access=limited|page=[https://archive.org/details/logicimperialsto00barn/page/n25 8]|year=1996|publisher=Brill|isbn=9004108289}}</ref> and it is notable that Zeno, too, compared the skills of dialecticians "to right measures that do not measure wheat or anything else worthwhile but chaff and dung."<ref>Stobaeus, 2.22, 12–15.</ref> According to [[Stephen Menn]], Aristo was the first to add "somehow disposed in relation to something" to the [[Stoic Categories]].<ref>{{cite book|last=Menn|first=Stephen|chapter=The Stoic Theory of Categories|title=Oxford Studies in Ancient Philosophy|volume=XVII|year=1999|editor-last=Sedley|editor-first=David|publisher=Oxford University Press|page=234}}</ref>

===Physics===
Aristo also rejected Physics, saying that it was beyond us.<ref name="diog161"/>  This is reflected in his views concerning God:
<blockquote>Aristo holds that no form of God is conceivable, and denies him sensation, and is in a state of complete uncertainty as to whether he is, or is not, animate.<ref>Cicero, [''De Natura Deorum (On the Nature of the Gods)''], 1, 14.</ref></blockquote>
This was in marked opposition to Zeno to whom "the universe was animate and possessed of reason."<ref>Cicero, [http://www.gutenberg.org/ebooks/14988 ''De Natura Deorum (On the Nature of the Gods)''], 2, 8.</ref> He did, however, agree with Zeno that Nature was comprehensible, arguing against the Academics.  He once asked an Academic "Do you not even see the man who is sitting next to you?", and when the Academic replied, "I do not," Aristo said: "Who then has blinded you; who has robbed you of your eyes?"<ref name="diog163">{{harvnb|Laërtius|1925|loc=§ 163}}.</ref>

===Ethics===
For Aristo, Ethics was the only true branch of philosophy, but he also limited this category, removing its practical side: advice concerning individual actions was largely useless:
<blockquote>He holds that it does not sink into the mind, having in it nothing but old wives' precepts, and that the greatest benefit is derived from the actual dogmas of philosophy and from the definition of the Supreme Good. When a man has gained a complete understanding of this definition and has thoroughly learned it, he can frame for himself a precept directing what is to be done in a given case.<ref>Seneca, ''Epistles'', 94. 2.</ref></blockquote>
For Aristo, only the sage makes flawless decisions and does not need advice, for everybody else with clouded minds, advice is ineffective:
<blockquote>For [[precepts]] will be of no avail while the mind is clouded with error; only when the cloud is dispersed will it be clear what one's duty is in each case. Otherwise, you will merely be showing the sick man what he ought to do if he were well, instead of making him well.<ref>Seneca, ''Epistles'', 94. 5.</ref></blockquote>
The purpose of life was to seek the Supreme Good, and here Aristo set up a challenge to Zeno.  While agreeing with Zeno that [[Virtue]] was the supreme good, he totally rejected the idea that external advantages (health, wealth, etc.), although morally "indifferent", could be ranked in terms of whether they are naturally preferred or not:
<blockquote>Aristo of Chios denied that health, and everything similar to it, is a preferred indifferent. To call it a preferred indifferent is equivalent to judging it a good, and different practically in name alone; For without exception things indifferent as between virtue and vice have no difference at all, nor are some of them preferred by nature while others are dispreferred, but in the face of the different circumstances of the occasions, neither those said to be preferred prove to be unconditionally preferred, nor are those said to be dispreferred of necessity dispreferred; For if healthy men had to serve a tyrant and be destroyed for this reason, while the sick had to be released from the service and, therewith also, from destruction, the wise man would rather choose sickness in this circumstance than health.<ref>Sextus Empiricus, ''Against the Professors'', 11. 64–67.</ref></blockquote>
Zeno would have agreed that there could be circumstances when one might choose illness for the good of the world, but for Zeno, health is a naturally preferred state; Aristo rejected this.  For Aristo, not only are there times when illness might be preferred over health, (health cannot always be unconditionally preferred), but health is not even a natural advantage, and one can ''never'' assume that it is better than illness. Although the sage can (and often must) choose between various indifferent things, he should never make the error of assuming that they could be naturally preferred.

For Zeno, the chief good was to live according to Nature; for Aristo, the chief good was:
<blockquote>to live in perfect indifference to all those things that are of an intermediate character between virtue and vice; making not the slightest difference between them, but regarding them all on a footing of equality. For that the wise man resembles a good actor; who, whether he is filling the part of [[Agamemnon]] or [[Thersites]], will perform them both equally well.<ref name="diog160">{{harvnb|Laërtius|1925|loc=§ 160}}</ref></blockquote>
The highest good is thus to follow virtue as the supreme good, avoid vice as the supreme evil, and to live in a state of perfect indifference towards everything else.<ref>Seneca, ''Epistles'', 94. 8.</ref> Aristo did, however, agree with Zeno on the unity of virtue, even if it is often labelled as different things:
<blockquote>Aristo made virtue one thing in its essence, and called it health; but in what it is somehow related to, he made the virtues differentiated and plural, just as if one wanted to call our vision in grasping light-colored things light-sight, but dark-sight in grasping dark-colored ones.  For virtue in considering things to be done and not to be done is called wisdom, but it is called temperance in bringing order to our appetites and defining what is measured and timely in pleasures, and justice in busying itself with joint enterprises and contracts with other people.<ref>Plutarch – ''On Moral Virtue'', 440e–441a.</ref></blockquote>
The problem remains of how one can achieve a virtuous state if one can not make rational choices between which things in life are preferred and dispreferred and has only an abstract goal of perfect virtue.  Aristo left the question unanswered, and [[Cicero]] writing in the first century BC gave what has been the standard view of Aristo's philosophy ever since:
<blockquote>For if we maintained that all things were absolutely indifferent, the whole of life would be thrown in confusion, as it is by Aristo, and no function or task could be found for wisdom, since there would be absolutely no distinction between the things that pertain to the conduct of life, and no choice need be exercised among them.<ref>Cicero, [http://www.molloy.edu/sophia/cicero/finibus3.htm ''De Finibus (On Ends)''] {{webarchive |url=https://web.archive.org/web/20090106030712/http://www.molloy.edu/sophia/cicero/finibus3.htm |date=January 6, 2009 }}, 3. 15.</ref></blockquote>
Whether or not this view is correct,<ref>Thomas Bénatouïl has, for example, argued that for Aristo, uniform indifference was the consequence of, rather than the path to achieving perfect virtue.  See the [http://ccat.sas.upenn.edu/bmcr/2007/2007-04-64.html Bryn Mawr Classical Review 2007.04.64]</ref> Aristo clearly thought he was doing something more positive than playing the [[Cynicism (philosophy)|Cynic]] and trying to undermine the roots of the Stoic system:
<blockquote>He who has equipped himself for the whole of life does not need to be advised concerning each separate item, because he is now trained to meet his problem as a whole; for he knows not merely how he should live with his wife or his son, but how he should live aright.<ref>Seneca, ''Epistles'', 94. 3.</ref></blockquote>

==Legacy==
Aristo came to be regarded as a marginal figure in the history of Stoicism, but in his day, he was an important philosopher whose lectures drew large crowds.<ref>{{harvnb|Laërtius|1925|loc=§ 182}}.</ref>  [[Eratosthenes]], who lived in Athens as a young man, claimed that Aristo and [[Arcesilaus]] were the two most important philosophers of his age.<ref>Strabo, [https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Strabo/1B1*.html ''Geography''], 1.2.2.</ref>  But it was the more moderate Zeno, not the radical Aristo, whose views would win out.  [[Chrysippus]], (head of the Stoic school from c. 232 to c. 206 BC), systemized Stoicism along the lines set down by Zeno, and in doing so, was forced to repeatedly attack Aristo:
<blockquote>
To maintain that the only Good is Moral Worth is to do away with the care of one's health, the management of one's estate, participation in politics, the conduct of affairs, the duties of life; nay, to abandon that Moral Worth itself, which according to you is the be-all and the end-all of existence; objections that were urged most earnestly against Aristo by Chrysippus.<ref>Cicero, [http://www.molloy.edu/sophia/cicero/finibus4.htm ''De Finibus (On Ends)''] {{webarchive |url=https://web.archive.org/web/20081015175032/http://www.molloy.edu/sophia/cicero/finibus4.htm |date=October 15, 2008 }}, 4. 25.</ref></blockquote>
And yet, Aristo never quite went away, as can be seen by the repeated references to his views by later writers. By outlining a version of Stoicism rooted in Cynic philosophy, he provided fruitful food for thought for both the supporters and the opponents of Stoicism ever since.

==Notes==
{{Reflist|2}}

==References==
* {{cite book |last1=Holiday |first1=Ryan |author1-link=Ryan Holiday|last2=Hanselman |first2=Stephen |title=Lives of the Stoics |date=2020 |publisher=Portfolio/Penguin |location=New York |isbn=978-0525541875 |pages=26–36 |chapter=Aristo the Challenger}}
* Inwood, B., ''The Cambridge Companion to the Stoics.'' Cambridge University Press, 2003. {{ISBN?}}
* {{cite LotEP|chapter=Ariston}}
* {{cite LotEP|year=1925b|chapter=Arcesilaus}}
* Long, A., Sedley, D., ''The Hellenistic Philosophers.'' Volume 1. Cambridge University Press, 1987. {{ISBN?}}
* Nicholson, Aikin, Enfield, Morgan, Johnston, ''General Biography: Or, Lives, Critical and Historical, of the Most Eminent Persons.'' 1799. {{ISBN?}}
* Porter, J., ''The Philosophy of Aristo of Chios.'' In ''The Cynics: The Cynic Movement in Antiquity and Its Legacy.'' (ed. Branham and Goulet-Cazé), Berkeley: University of California Press, 1996, pp.&nbsp;156–189. {{ISBN?}}
* {{cite DGRBM|title=Ariston |pages=310–311|url=https://quod.lib.umich.edu/m/moa/acl3129.0001.001/325?page=root;rgn=full+text;size=100;view=image}}

==External links==
{{wikiquote}}
* [[Seneca the Younger]], {{ws|[[s:Moral letters to Lucilius/Letter 94|''Letter 94, On the value of advice'']]}} Seneca's translation (or paraphrase) of Aristo's views (§5–17), followed by Seneca's riposte.
* The New von Arnim Project, Dir. Christian Vassallo, University of Turin, https://sites.google.com/unito.it/newvonarnim-apathes/home-page

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[[Category:3rd-century BC Greek philosophers]]
[[Category:Ancient Chians]]
[[Category:Hellenistic-era philosophers in Athens]]
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[[Category:Year of death unknown]]