Laertius, Diogenes.  Lives of Eminent Philosopher.  Volume I.  ed. and trans.  R. D. Hicks.  Cambridge: Harvard University P, 1966.

            According to Hicks, Diogenes Laertius is a mystery.  Credit the 13^th century rejuvenation of interest in Aristotle, especially Walter de Burleigh, with making Diogenes Laertius’s book into a famous, primary source (iv).  Hick’s posits that “trustworthy conclusions may … be drawn from the internal evidence afforded by his book” (xi).

            It was written in the early 200’s C.E., and it deals with the biographies and contexts of the figures rather than their philosophies (xiii).  Hicks concludes that Laertius’ motivation was a hunger for knowledge, a love of reading, and a mammoth talent and drive for research (xiv).  In fact, he was most likely an archival researcher (xv). 

            The book is written in Greek on the left pages and English on the right pages.  It consists of five books or sections.  Section one covers a Prologue, Thales, Solon, Chilon, Pittacus, Bias, Cleobulus, Periander, Anacharsis, Myson Epimenides, and Pherecydes.  Section two covers Anaximander, Anaximenes, Anaxagoras, Archelaus, Socrates, Xenophon, Aeschines, Aristippus, Phaedo, Euclides, Stilpo, Crito, Simon, Glaucon, Simmias, Cebes, and Menedemus.  Section three covers Plato.  Section four covers Speusippus Xenocrates, Polemo, Crates, Crantor, Arcesilaus, Bion, Lacydes, Carneades, and Clitomachus.  Section five covers Aristotle, Theophrastus, Strato, Lyco, Demetrius, and Heraclides.  What follows is a summary of the Prologue and the chapter on Aristotle.

            Among other things, the prologue gives a brief introduction to the disputed origins of philosophy.  It then concisely defines philosophy and provides a brief introduction to the schools.

            According to Laertius, some say philosophy is born of the “Barbarians” (3).  Persia has the Magi (3) who “spend their time in the worship of the gods … implying that none but themselves have the ear of the gods” (9); Egypt’s wise ones say, “matter was the first principle.  Next the four elements were derived from matter, and thus living things were produced” (11); the Babylonian/Assyrian have their “Chaldaens,” the Indians have the “Gymnosophists,” and the Celtic and Gauls have the “Druids” (3).

            The Egyptians claim, according to Laertius, that Hephaestus was the first philosopher, who existed “48,863 years before Alexander of Macedon” (3).  The Persians speak of Zoroaster, a Magian, who existed “5000 years before the fall of Troy” (5).  Laertius, though, counters that the barbarians are all claiming what, in fact, the Greeks actually did (7).  He says, all know “the first … to call himself a philosopher or lover of wisdom was Pythogoras,” (13) and these wise men are also called “sophists” (13).         

            Philosophy proper has a “twofold origin” according to Laertius.  There is the Ionians and the Italians.  The Ionians are, in order, Thales, Aniximander, Anaximenes, Anaxagoras, Archelaus, Socrates (the founder of Ethics), Plato, Aristotle, Speusippus, Xenocrates, Polemo, Crantor, Crates, Arcesilaus (founder of the Middle Academy), Lacydes (founder of the New Academy), Carneades, and Clitomachus (15-17).  The Italian line includes Pherecydes, Pythagoras, Telauges, Xenophanes, Parmenides, Zeno of Elea, Leucippus, Democritus, Nausiphanes, Naucydes, and Epicurus (17).

            Philosophy, according to Laertius, is divided into two categories: Dogmatism and Skepticism.  Dogmatism includes “all those who make assertions about things assuming that they can be known” (17).  Skepticism includes “all who suspend their judgement on the ground that things are knowable” (17).

            Further, he teaches, philosophy is reduced to three parts: physics, ethics, and dialectic/logic (19).  Physics concerns the universe and everything (19).  Ethics, founded by Socrates, concerns life and people (19).  Dialectic/logic concerns the “processes of reasoning” (19).

            Concerning Aristotle, an influential figure, Laertius gives a brief account of his life, a few pages of his quotes, and a brief summary of his ideas.  This entry includes the account of his life, the quotes concerning education specifically, and the summary of his ideas.

            Laertius reports that Aristotle’s father is Nicomachus, and his mother is Phaestis (445).  The family originates in Stagira (445).  Aristotle is a friend of King Amyntas of Macedon (445).  He has a lisp, is skinny and dresses conspicuously as evidenced by his rings and strange haircut (445).  He eventually has a son, Nicomachus, by a concubine (445). 

He leaves the Academy “while Plato is still alive,” causing Plato to remark, “Aristotle spurns me, as colts kick out at the mother who bore them” (445).  Laertius remarks, thus highlighting it as unique, that Aristotle “taught his pupils to discourse upon a set theme, besides practicing them in oratory” (447).

Upon leaving the Academy, Aristotle goes to Atarneus where he is “very affectionate” with a Eunuch tyrant named Hermias (447).  During this time, he marries one of Hermias’ concubines (447).  An alternative history has Aristotle marrying one of Hermias’ daughters thereby binding him to Hermias (447).

Eventually, he leaves Atarneus and goes to Macedonia to teach Alexander (449).  During this time, he persuades Alexander to free Stagira and then “dr[aws] up a code of laws for the inhabitants” (449).  After his time with Alexander, he returns to Athens.

In Athens, he founds and heads his own school, the Lyceum, for thirteen years (449).  He is eventually forced to go to Chalcis by an indictment against him (449).  He is indicted either by Eurmedon or Demophilus for “impiety” (449).

In Chalcis, Aristotle dies (449).  There are two accounts of the cause of death.  One has him drinking “aconite” and dying at the age of 70 (449).  Another has him dying naturally (453).  Laertius provides Aristotle’s will, though Hicks points out scholars who doubt its authenticity. 

Laertius provides many interesting quotes attributed to Aristotle.  Here are the ones pertaining to education:

• ·         “‘The roots of education are bitter, but the fruit is sweet’” (461).
• ·         “Being asked how the educated differed from the uneducated, ‘as much … as the living from the dead’” (463).
• ·         “He used to declare education to be an ornament in prosperity and a refuge in adversity” (463).
• ·         Teachers who educated children deserved … more honor than parents who merely gave them birth; for bare life is furnished by the one, the other ensures a good life” (463)
• ·         “When asked what advantage he had ever gained from philosophy, he replied, ‘This, that I do without being ordered what some are constrained to do by their fear of the law’” (463).
• ·         “The question being put, how can students make progress, he replied, ‘By pressing hard on those in front and not waiting for those behind’” (463).

Laertius separates Aristotle’s ideas into two categories: practical and theoretical (475).

The practical ideas concern ethics and politics, and politics is broken down into state politics and house politics (475).  His theoretical ideas concern physics and logic and are aimed at “probability and truth” (475).  Laertius says that “dialectic and rhetoric” are concerned with probability while “analytic and philosophy” are concerned with truth (475-77).

            Aristotle’s legacy, according to Laertius, is “nearly 400” works.  His most “distinguished” disciple, of many, is Theophrastus” (483).