Notes Toward Gods Among Men

Last Updated: 2024-08-28

(See also passages from Democritus, with others to follow.)

• "According to early tradition, the awakening left the Buddha in a stunned silence." (Batchelor, Secular Buddhism, p. 221.) This is exactly what was claimed of Pyrrho - ἀφασία.
• "In some places, the Macedonians worshipped Zeus in combination with the supreme god of Egypt, Amon. The oracle of Zeus at Dodona, in the mountains of Epirus west of Greece, instructed them to. All things Egyptian were prestigious, and so the Macedonians obeyed the oracle and worshipped Zeus and Amon together. Later, when Alexander came to the throne, this local idiosyncrasy would provide him an introduction to Egyptian religion." From Soldier, Priest, and God: A Life of Alexander the Great by F.S. Naiden.
• Xenocrates went with Aristotle to Atarneus at or before the death of Plato in 348 (even though he was opposed to Macedonian influence) and in 340 was called by Speusippus to return so as to become scholiarch of the Academy; yet there was an election anyway in 339/338. Note also that Xenocrates was three times a member of Athenian legations to Macedonian leaders, once to Philip and twice to Antipater.
• Being adoxastos is similar to the cultivation of naive perception in painting. (cf. Bergson on pure perception.)
• I need to look into the positions of all the schools on doxa; specifically, the interactions among hupolepsis (consideration), epamphotizerein (going both ways, accepting ambiguity), psellizein (hesitation), adoxastos (lacking opinions), aklines (being uninclined), epoche (suspension of judgment), and ataraxia (serenity).
• There is a good quote from Lieh Tzu on conquering oneself: "In the world there is a Way by which one will always conquer and there is a way by which one will never conquer. The former is called Weakness, ther latter is called Strength. The two are easy to recognise, but still me do not recognise them. Hence the saying of the men of the most ancient times: 'The strong surpass those weaker than themselves, the weak surpass those stronger than themselves.' The man who surpasses men weaker than himself is in danger when he meets someone as strong as himself, but the man who surpasses men stronger than himself is never in dngaer. The saying 'By this you conquer your own body and make it your servant, but this you employ the whole world as your servant' means that you conquer not others but yourself, employ not others but yourself." (tr Graham, p. 52)
• Another meaning of astathmeta could be “conditional” (nothing is quite haplos, i.e., plain and simple, without caveats).
• Another meaning of adiaphora could be “dependent” (since to be completely independent or autarkic is to be fully differentiated).
• On the road to action, anepikrita comes last: nothing is fully decidable and determinate, there is always some uncertainty about the situations we find ourselves in and some imprecision in our actions, the consequences cannot be completely foreseen, etc. Note that epikritos means “capable of determination or resolution” (LSJ).
• In LSJ, one meaning of pragmata is “circumstances” or “fortunes”
• The best examples of doxa are broadly ethical, e.g., that happiness consists in the pursuit of pleasure, that success is a matter of wealth and power, or that the only real good is virtue. To be adoxastos is to refrain from accepting these beliefs and engaging in the associated practices. The result of being adoxastos is moderation, humaneness, spontaneity, and wisdom.
• As with the Odyssey, the story should include a series of tests (peirai) that establish Pyrrho’s quality as a person and philosopher.
• Lattimore observes that the qualities of Odysseus are strength, courage, ingenuity, patience, and self-control (p. 19); also wisdom and persuasiveness.
• Pyrrho likely underwent military training while 18 and 19, leaving Elis at age 20; modify early chapters accordingly.
• Creative beholding of the kind that Pyrrho engaged in as an artist requires letting go of memories and opinions about what something should be, in favor of pure presence; this is a paradigm case of being adoxastos. In this connection, note that immediate perception is not something for which one can provide an account (logos) or a spelling-out (apodeixis).
• Compare the mutiny of Alexander’s army in India to Iliad 2.110ff.
• The gods are “unpredictable, whimsical, and capricious beings” (Ahrensdorf, p. 57) who are “unreliable” and “fundamentally indifferent” (ibid., p. 59) as well as “mysterious” (ibid., p. 246); thus they contribute to (or represent) the very precarity of human affairs that Pyrrho identifies through his concept of astathmeta (Buddhist dukkha). Indeed, we could say that, regarding human affairs, the gods are unreliable (astathmeta), indifferent (adiaphora), and inscrutable (anepikrita). The antidote is for humans to be reliable, caring, and honest toward each other. Note also that the missing qualities of the gods seem to be correlated with good character, good will, and good judgment (cf Aristotle); thus the gods cannot be trusted. Why then was Pyrrho a priest of Zeus?
• If the gods are indifferent and unreliable and inscrutable, you might think the antidote is to be humane and steadfast and forthright. Yet that isn't the conclusion that Pyrrho draws, at least not directly. Instead, he takes a detour through the need to be adoxastos. Why?

Peter Saint-Andre > Writings > Gods Among Men