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The Stromata, or Miscellanies
Clement of Alexandria
Book 2 · Chapter 21 About this work A wide-ranging collection on faith, knowledge, philosophy, Scripture, ethics, and Christian maturity that intentionally mixes subjects while portraying the ideal Christian knower formed through disciplined inquiry.
Author Clement of Alexandria
Date c. AD 195–215
Origin Alexandria
Genre Theological Treatise Chapter XXI.—Opinions of Various Philosophers on the Chief Good. Epicurus , in placing happiness in not being
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hungry
,
or
thirsty
,
or
cold
,
uttered
that
godlike
word
,
saying
impiously
that
he
would
fight
in
these
points
even
with
Father
Jove
;
teaching
,
as
if
it
were
the
case
of
pigs
that
live
in
filth
and
not
that
of
rational
philosophers
,
that
happiness
was
victory
.
For
of
those
that
are
ruled
by
pleasure
are
the
Cyrenaics
and
Epicurus
;
for
these
expressly
said
that
to
live
pleasantly
was
the
chief
end
,
and
that
pleasure
was
the
only
perfect
good
.
Epicurus
also
says
that
the
removal
of
pain
is
pleasure
;
and
says
that
that
is
to
be
preferred
,
which
first
attracts
from
itself
to
itself
,
being
,
that
is
,
wholly
in
motion
.
Dinomachus
and
Callipho
said
that
the
chief
end
was
for
one
to
do
what
he
could
for
the
attainment
and
enjoyment
of
pleasure
;
and
Hieronymus
the
Peripatetic
said
the
great
end
was
to
live
unmolested
,
and
that
the
only
final
good
was
happiness
;
and
Diodorus
likewise
,
who
belonged
to
the
same
sect
,
pronounces
the
end
to
be
to
live
undisturbed
and
well
.
Epicurus
indeed
,
and
the
Cyrenaics
,
say
that
pleasure
is
the
first
duty
;
for
it
is
for
the
sake
of
pleasure
,
they
say
,
that virtue was introduced , and produced pleasure . According to the followers of Calliphon , virtue was introduced for the sake of pleasure , but that subsequently , on seeing its own beauty , it made itself equally prized with the first principle , that is , pleasure .
But the Aristotelians lay it down , that to live in accordance with virtue is the end , but that neither happiness nor the end is reached by every one who has virtue . For the wise man , vexed and involved in involuntary mischances , and wishing gladly on these accounts to flee from life , is neither fortunate nor happy . For virtue needs time ; for that is not acquired in one day which exists [ only ] in the perfect man since , as they say , a child is never happy . But human life is a perfect time , and therefore happiness is completed by the three kinds of good things . Neither , then , the poor , nor the mean nor even the diseased , nor the slave , can be one of them .
Again , on the other hand , Zeno the Stoic thinks the end to be living according to virtue ; and , Cleanthes , living agreeably to nature in the right exercise of reason , which he held to consist of the selection of things according to nature . And Antipatrus , his friend , supposes the end to consist in choosing continually and unswervingly the things which are according to nature , and rejecting those contrary to nature . Archedamus , on the other hand , explained the end to be such , that in selecting the greatest and chief things according to nature , it was impossible to overstep it . In addition to these , Panætius pronounced the end to be , to live according to the means given to us by nature . And finally , Posidonius said that it was to live engaged in contemplating the truth and order of the universe , and forming himself as he best can , in nothing influenced by the irrational part of his soul . And some of the later Stoics defined the great end to consist in living agreeably to the constitution of man . Why should I mention Aristo ? He said that the end was indifference ; but what is indifferent simply abandons the indifferent . Shall I bring forward the opinions of Herillus ? Herillus states the end to be to live according to science . For some think that the more recent disciples of the Academy define the end to be , the steady abstraction of the mind to its own impressions . Further , Lycus the Peripatetic used to say that the final end was the true joy of the soul ; as Leucimus , that it was the joy it had in what was good . Critolaus , also a Peripatetic , said that it was the perfection of a life flowing rightly according to nature , referring to the perfection accomplished by the three kinds according to tradition .
We must , however , not rest satisfied with these , but endeavour as we best can to adduce the doctrines laid down on the point by the naturalist ; for they say that Anaxagoras of Clazomenæ affirmed contemplation and the freedom flowing from it to be the end of life ; Heraclitus the Ephesian , complacency . The Pontic Heraclides relates , that Pythagoras taught that the knowledge of the perfection of the numbers was happiness of the soul . The Abderites also teach the existence of an end . Democritus , in his work On the Chief End , said it was cheerfulness , which he also called well - being , and often exclaims , “ For delight and its absence are the boundary of those who have reached full age ; ” Hecatæus , that it was sufficiency to one’s self ; Apollodotus of Cyzicum , that it was delectation ; as Nausiphanes , that it was undauntedness , for he said that it was this that was called by Democritus imperturbability . In addition to these still , Diotimus declared the end to be perfection of what is good , which he said was termed well - being . Again , Antisthenes , that it was humility . And those called Annicereans , of the Cyrenaic succession , laid down no definite end for the whole of life ; but said that to each action belonged , as its proper end , the pleasure accruing from the action . These Cyrenaics reject Epicurus ’ definition of pleasure , that is the removal of pain , calling that the condition of a dead man ; because we rejoice not only on account of pleasures , but companionships and distinctions ; while Epicurus thinks that all joy of the soul arises from previous sensations of the flesh . Metrodorus , in his book On the Source of Happiness in Ourselves being greater than that which arises from Objects , says : What else is the good of the soul but the sound state of the flesh , and the sure hope of its continuance ?
Notes 257 The text has ἀρετῶν, virtues, for which, in accordance with Pythagoras’ well-known opinion, ἀριθμῶν has been substituted from Theodoret.
258 For κατάπληξιν of the text, Heinsius reads ἀκατάπληξιν, which corresponds to the other term ascribed to Democritus—ἁθαμβίην.
