Showing posts with label Aristotle. Show all posts
Showing posts with label Aristotle. Show all posts

Monday, February 17, 2020

The Delphic Knife—An Ancient Greek Multitool



During or prior to the 4th century BCE, a blade was produced in Greece that was designed to aid its wielder in a wide variety of tasks. The knife’s exact schematics are unknown, but it was apparently the multitool or Swiss Army Knife of its day. Aristotle (c. 384-322 BCE) made use of the Delphic knife in his Politics, contrasting the all-purpose nature of the blade against the individual roles and abilities that each human contributes to his or her society. Aristotle wrote, “[Nature] recognizes different functions and lavishly provides different tools, not an all-purpose tool like the Delphic knife; for every instrument will be made best if it serves not many purposes but one” (The Politics, Bekker page 1252b). As Aristotle noted, the blade must have aligned with the saying that a jack of all trades is a master of none. Although the Delphic knife could serve many purposes, other blades designed to excel at singular tasks were often more efficient than the ambitious ancient multitool.

Written by C. Keith Hansley

Picture Attribution: (Alexander cuts the Gordian Knot, by Jean-Simon Berthélemy (1743–1811), [Public Domain] via Creative Commons).

Sources:
  • The Politics by Aristotle, translated by T. A. Sinclair and revised by T. J. Saunders. London: Penguin Classics, 1962, 1992.

Wednesday, March 27, 2019

Quintus Fabius Pictor, Rome’s First Historian, Wrote Centuries After The Greeks Pioneered The Field Of History



Tradition held that the kingdom of Rome was founded in the mid-8th century BCE. In fact, archaeologists believe permanent settlement in the region of Rome began as early as 1000 BCE. Yet, the 8th century was indeed a time when the primitive Roman town was becoming a wealthy city with growing power and influence. By the 7th century BCE, Rome had also become fairly literate and the city urbanized enough to officially be labeled as a city-state around 625 BCE. The combination of pride in the growing city, and the rise of literacy, undoubtedly led some Romans to start preserving stories of past events and people through spoken language (such as poetry, plays and eulogies) and these sorts of remembrances were later recorded in writing. During the 5th century BCE, after Rome had become a republic, even more useful documents about Roman events and people were being produced, such as the Fasti (Rome’s list of governing consuls) and the Annales maximi, a reported 80-book chronicle of Roman leaders and miscellaneous events. Yet, despite such vocal and tangible sources being available, it took a remarkably long time for Rome to produce a native historian who was willing to pull together the various sources into a narrative.

Greek scholarly pioneers of the 5th century BCE, such as Herodotus and Thucydides, ushered in the field of history. Neither Herodotus nor Thucydides specifically mentioned Rome, but they did, however, sometimes digress into commenting on events in Italy and they both mentioned the Etruscans. Yet, other less known 5th-century Greek writers did mention Rome—Hellanicus of Lesbos and Damastes of Sigeum interestingly wrote that Rome was where Aeneas built a new life after the Trojan War, a myth that Romans would full-heartedly endorse. Other than the link to Aeneas, however, Greeks of the 5th century BCE seemed uninterested in the history of Rome.

Things began to change in the 4th century BCE. The Gallic sack of Rome around 390 BCE and the subsequent Roman wars to regain power in the region caught the attention of Greek observers. The Gallic sack of Rome, alone, was mentioned by at least three 4th-century Greek scholars: Theopompus, Heraclides Ponticus, and the famous Aristotle. Yet, it was Rome’s actions in the 3rd century—featuring the Third Samnite War, the Pyrrhic War, and the beginning of the Punic Wars—when Greeks truly began craving information on those curious Romans in Italy. Greek historians such as Hieronymus of Cardia, Timaeus of Tauromenium, and (decades later) Polybius, answered that new historical demand.

Interestingly, even though Greek historians of the 3rd century BCE were beginning to delve into Roman topics, the city of Rome, itself, still had not reportedly produced a single historian. Nevertheless, a Roman senator living in the second half of the 3rd century was about to lead the way in making the topic of the past become a new scholarly passion in Rome. His name was Quintus Fabius Pictor and he reportedly published the first native Roman History around 200 BCE, just before or after Rome achieved victory in the Second Punic War.

Unfortunately, little is known about Pictor and his text, which is now lost to us. We do know that he was a senator and that he considered himself a statesman first and a historian second. As he was a member of Rome’s governing body, it is unsurprising to learn that his text was largely designed to inspire patriotism and nationalistic fervor in his Roman readers. Yet, his work was not all bad. He reportedly formatted his history like the works of historians from Greece, and Pictor even chose Greek as the language for his book. Even though Pictor’s history was by no means a masterpiece, it was the icebreaker that got Romans writing about their past. Not long after Pictor, Quintus Ennius (c. 239-169 BCE) published a curious Latin poem, called the Annales, which traced Roman history down to the Punic Wars in verse. After Ennius, came Cato the Elder (c. 234-148 BCE), whose 7-book Origines was the first Roman history in Latin prose.

Unfortunately, by the age of Pictor, Ennius and Cato, the Roman Republic was already centuries old, not to mention the pre-Republic period of kings in Rome. Although oral history, monuments, and old records from government archives and temples could provide information such as leader names, military conquests, natural disasters and diplomatic agreements, the late-arriving Roman historians had little historical context with which to weave the bullet points of miscellaneous information together. Yet, weave it together they did, narrating the story of the birth of Rome and the founding of the Republic through an intriguing patchwork of history, folklore and myth.

Written by C. Keith Hansley.

Picture Attribution: (King Numa and the Nymph Egeria, painted by    Felice Giani  (1758–1823), [Public Domain] via Creative Commons).

Sources:
  • The History of Rome by Livy, translated by Aubrey de Sélincourt. New York: Penguin Classics, 2002.
  • The Beginnings of Rome by T. J. Cornell. New York: Routledge, 1995.
  • https://www.britannica.com/place/Roman-Republic 

Monday, July 23, 2018

Aristotle Did Not Believe That Modesty And Humility Were Virtues



In his text, The Nicomachean Ethics, Aristotle (c. 384-322 BCE) created a system of moral behavior that is known as Virtue Ethics. He wrote that achieving a virtuous lifestyle takes time and practice—virtue, for him, was not something you were born with, but rather it was a proper state of mind and action that a person must impose on themselves. He warned that many people would find it difficult to live by a code of virtue. Nevertheless, he also promised that those who persisted in trying to live virtuously would eventually find themselves practicing virtue by habit.

Interestingly, The Nicomachean Ethics reads almost like a Buddhist text, as Aristotle constantly instructs his readers to take a middle path. All of Aristotle’s virtues are on the middle ground between two extremes of a human trait. In the modern world, many people consider modesty and humility to be virtues. Yet, for Aristotle, these were actually extreme behaviors that should be avoided by a virtuous person.

Aristotle highly prized the virtues of sincerity and truthfulness. For him, modesty and humility were actually produced by a deficiency of sincerity. He believed that claiming your worth and importance as being less than what is true did not meet the criteria of sincerity and, therefore, was not a virtuous act. In fact, Aristotle wrote that modest and humble behavior was only appropriate for children. The other extreme on the excessive side of sincerity was boastfulness or arrogance. So, instead of being humble and understating your abilities, or being boastful and overstating your abilities, Aristotle would suggest that you take the middle path and simply be sincere about yourself.

Written by C. Keith Hansley.

Picture Attribution: (Marble 2nd century portrait of Aristotle (housed in the Museo Nazionale Romano) in front of a painting of Plato’s Academy by Raphael (1483–1520), [Public Domain] via Creative Commons).

Sources:
  • The Nicomachean Ethics (Book IV, chapter ix) by Aristotle, translated by J. A. K. Thomson (Penguin Classics, 2004).