Quotes & Sayings About Life Greek Philosophers

Such a principled disregard of ad hominem evidence is a characteristically modern prejudice of professional philosophers. For most Greek and Roman thinkers from Plato to Augustine, theorizing was but one mode of living life philosophically. To Socrates and the countless classical philosophers who tried to follow in his footsteps, the primary point was not to ratify a certain set of propositions (even when the ability to define terms and analyze arguments was a constitutive component of a school's teaching), but rather to explore 'the kind of person, the sort of self' that one could elaborate as a result of taking the quest for wisdom seriously. — James Miller

What all Greek philosophers, no matter how opposed to polis life, took for granted is that freedom is exclusively located in the political realm, that necessity is primarily a prepolitical phenomenon, characteristic of the private household organization, and that force and violence are justified in this sphere because they are the only means to master necessity - for instance, by ruling over slaves - and to become free. Because all human beings are subject to necessity, they are entitled to violence toward others; violence is the prepolitical act of liberating oneself from the necessity of life for the freedom of world. This freedom is the essential condition of what the Greeks called felicity, eudaimonia, which was an objective status depending first of all upon wealth and health. To be poor or to be in ill health meant to be subject to physical necessity, and to be a slave meant to be subject, in addition, to man-made violence. — Hannah Arendt

Nothing has been as instructive in exploring the notion of authenticity as relearning the work of the great philosophers Aristotle and Plato. We are struck by their applicability to our work as we help companies and people develop their brands. Why do these early philosophers have so much to say that is helpful to modern marketers? We believe it is because they were focused on the fundamental issues of authenticity that we all face: Who are we? Why are we? How should we behave? Asking these questions encourages us to deepen our self-awareness. In particular, this issue of "who are we?" is critical. Knowing who we are is the key to elevating our capacities and performance. — Tom Hayes

Xenophon tells us that Socrates never neglected the body and did not praise those who did. We can imagine that it was because the physical body - volatile, unseen, and implicated in an automatized natural world - could seem so daemonic that entrusting life, both biological life and ethical life, to its dynamics could seem like ceding control of the human. — Brooke Holmes

He moved on from Anatole France to the eighteenth-century philosophers, though not to Rousseau. Perhaps this was because one side of him - the side easily moved by passion - was too close to Rousseau. Instead, he approached the author of 'Candide', who was closer to another side of him - the cool and richly intellectual side.
At twenty-nine, life no longer held any brightness for him, but Voltaire supplied him with man-made wings.
Spreading these man-made wings, he soared with ease into the sky. The higher he flew, the farther below him sank the joys and sorrows of a life bathed in the light of intellect. Dropping ironies and smiles upon the shabby towns below, he climbed through the open sky, straight for the sun - as if he had forgotten about that ancient Greek who plunged to his death in the ocean when his man-made wings were singed by the sun. — Ryunosuke Akutagawa

The motive that impels modern reason to know must be described as the desire to conquer and dominate. For the Greek philosophers and the Fathers of the church, knowing meant something different: it meant knowing in wonder. By knowing or perceiving one participates in the life of the other. Here knowing does not transform the counterpart into the property of the knower; the knower does not appropriate what he knows. On the contrary, he is transformed through sympathy, becoming a participant in what he perceives. — Jurgen Moltmann

Once commonly called "atomism," the genealogy of atheism can be traced all the way back through the Enlightenment to Roman poets such as Lucretius and his poem De Rerum Natura, and behind that to Greek philosophers such as Epicurus and Democritus and their philosophy of atomism. It was precisely such a philosophy that contributed to the classical world a strong sense of fate and the futility of both life and human purpose. And it also provided the dark setting against which the brilliance of the hope of the good news of Jesus shone by contrast - as soon it will once again. — Os Guinness

Now I realize, of course, that many readers will acknowledge that we do in fact have these reactions, but would nevertheless write them off as mere reactions. "Our tendency to find something personally disgusting," they will sniff, "doesn't show that there is anything objectively wrong with it." This is the sort of stupidity-masquerading-as-insight that absolutely pervades modern intellectual life, and it has the same source as so many other contemporary intellectual pathologies: the abandonment of the classical realism of the great Greek and Scholastic philosophers, and especially of Aristotle's doctrine of the four causes. — Edward Feser

I started asking the big questions that I had asked in college, that my compatriots the Greek philosophers had asked, like 'what is a good life?' Socrates famously said that 'The unexamined life is not worth living.' I started asking these questions from the starting point of 'what is success?' — Arianna Huffington

In Montaigne's redrawn portrait of the adequate, semi-rational human being, it is possible to speak no Greek, fart, change one's mind after a meal, get bored with books, know none of the ancient philosophers and mistake Scipios. A virtuous, ordinary life, striving for wisdom but never far from folly, is achievement enough. — Alain De Botton