Зенон Китийский: Стоицизмнің негізін қалаушысы

Hellenistic philosopher, founder of Stoicism (c. 334–c. 262 BC)

Zeno of Citium ('/z//iː//n//oʊ/; , Zēnōn ho Kitieus; c. 334 – c. 262 BC) was a Hellenistic philosopher from Citium (Κίτιον, Kition), Cyprus. He was the founder of the Stoic school of philosophy, which he taught in Athens from about 300 BC. Based on the moral ideas of the Cynics, Stoicism laid great emphasis on goodness and peace of mind gained from living a life of virtue in accordance with nature. It proved very popular, and flourished as one of the major schools of philosophy from the Hellenistic period through to the Roman era, and enjoyed revivals in the Renaissance as Neostoicism and in the current era as Modern Stoicism.

Zeno was born c. 334 BC, in the Phoenician colony Citium in Cyprus. His ancestry is disputed between Phoenician and Greek, because Citium contained both Phoenician and Greek inhabitants. While most contemporary and modern historians regard Zeno as a Phoenician, some modern scholars have contested this arguing for a Greek The only things that historians know with certainty, are that Zeno had a Greek name, a Greek higher education and that there is no evidence he knew a language other than Greek. His father, Mnaseas, had a name ambiguously meaningful both in Phoenician ("one causing to forget") and in Greek ("mindful"). His mother and her name are not recorded. Diogenes reports that Zeno's interest in philosophy began when "he consulted the oracle to know what he should do to attain the best life, and that the gods' response was that he should take on the complexion of the dead. Whereupon, perceiving what this meant, he studied ancient authors." Zeno became a wealthy merchant. On a voyage from Phoenicia to Peiraeus he survived a shipwreck, after which he went to Athens and visited a bookseller. There he encountered Xenophon's Memorabilia. He was so pleased with the book's portrayal of Socrates that he asked the bookseller where men like Socrates were to be found. Just then, Crates of Thebesthe most famous Cynic living at that time in Greecehappened to be walking by, and the bookseller pointed to him. Zeno is described as a haggard, dark skinned person, living a spare, ascetic life despite his wealth. This coincides with the influences of Cynic teaching, and was, at least in part, continued in his Stoic philosophy. From the day Zeno became Crates’ pupil, he showed a strong bent for philosophy, though with too much native modesty to assimilate Cynic shamelessness. Hence Crates, desirous of curing this defect in him, gave him a potful of lentil soup to carry through the Ceramicus (the pottery district); and when he saw that Zeno was ashamed and tried to keep it out of sight, Crates broke the pot with a blow of his staff. As Zeno began to run off in embarrassment with the lentil soup flowing down his legs, Crates chided, "Why run away, my little Phoenician? Nothing terrible has befallen you." Apart from Crates, Zeno studied under the philosophers of the Megarian school, including Stilpo, and the dialecticians Diodorus Cronus, and Philo. He is also said to have studied Platonist philosophy under the direction of Xenocrates, and Polemo. Zeno began teaching in the colonnade in the Agora of Athens known as the Stoa Poikile (Greek Στοὰ Ποικίλη) in 301 BC. His disciples were initially called "Zenonians," but eventually they came to be known as "Stoics," a name previously applied to poets who congregated in the Stoa Poikile. Among the admirers of Zeno was king Antigonus II Gonatas of Macedonia, who, whenever he came to Athens, would visit Zeno. Zeno is said to have declined an invitation to visit Antigonus in Macedonia, although their supposed correspondence preserved by Laërtius is undoubtedly the invention of a later writer. Zeno instead sent his friend and disciple Persaeus, who had lived with Zeno in his house. Among Zeno's other pupils there were Aristo of Chios, Sphaerus, and Cleanthes who succeeded Zeno as the head (scholarch) of the Stoic school in Athens. Zeno is said to have declined Athenian citizenship when it was offered to him, fearing that he would appear unfaithful to his native land, where he was highly esteemed, and where he contributed to the restoration of its baths, after which his name was inscribed upon a pillar there as "Zeno the philosopher". We are also told that Zeno was of an earnest, gloomy disposition; that he preferred the company of the few to the many; that he was fond of burying himself in investigations; and that he disliked verbose and elaborate speeches. Diogenes Laërtius has preserved many clever and witty remarks by Zeno, although these anecdotes are generally considered unreliable. Cicero accused Zeno of being inferior to his philosophical predecessors in his treatment of logic, and it seems true that a more exact treatment of the subject was laid down by his successors, including Chrysippus. Zeno divided true conceptions into the comprehensible and the incomprehensible, permitting for free will the power of assent (sinkatathesis/συνκατάθεσις) in distinguishing between sense impressions. Zeno said that there were four stages in the process leading to true knowledge, which he illustrated with the example of the flat, extended hand, and the gradual closing of the fist:
Zeno stretched out his fingers, and showed the palm of his hand, – "Perception," – he said, – "is a thing like this. "–
Then, when he had closed his fingers a little, – "Assent is like this." – Afterwards, when he had completely closed his hand, and showed his fist, that, he said, was Comprehension. From which simile he also gave that state a new name, calling it katalepsis (κατάληψις). But when he brought his left hand against his right, and with it took a firm and tight hold of his fist: – "Knowledge" – he said, was of that character; and that was what none but a wise person possessed.

The universe, in Zeno's view, is God: a divine reasoning entity, where all the parts belong to the whole. Into this pantheistic system he incorporated the physics of Heraclitus; the universe contains a divine artisan fire, which foresees everything, and extending throughout the universe, must produce everything:
<blockquote>Zeno, then, defines nature by saying that it is artistically working fire, which advances by fixed methods to creation. For he maintains that it is the main function of art to create and produce and that what the hand accomplishes in the productions of the arts we employ, is accomplished much more artistically by nature, that is, as I said, by artistically working fire, which is the master of the other arts. is the basis for all activity in the universe, operating on otherwise passive matter, which neither increases nor diminishes itself. The primary substance in the universe comes from fire, passes through the stage of air, and then becomes water: the thicker portion becoming earth, and the thinner portion becoming air again, and then rarefying back into fire. Individual souls are part of the same fire as the world soul of the universe. Following Heraclitus, Zeno adopted the view that the universe underwent regular cycles of formation and destruction. The nature of the universe is such that it accomplishes what is right and prevents the opposite, and is identified with unconditional Fate, while allowing it the free will attributed to it.

Like the Cynics, Zeno recognised a single, sole and simple good, which is the only goal to strive for. "Happiness is a good flow of life," said Zeno, and this can only be achieved through the use of right reason coinciding with the universal reason (Logos), which governs everything. A bad feeling (pathos) "is a disturbance of the mind repugnant to reason, and against Nature." This consistency of soul, out of which morally good actions spring, is virtue, true good can only consist in virtue. Zeno deviated from the Cynics in saying that things that are morally adiaphora (indifferent) could nevertheless have value. Things have a relative value in proportion to how they aid the natural instinct for self preservation. That which is to be preferred is a "fitting action" (kathêkon/καθῆκον), a designation Zeno first introduced. Self preservation, and the things that contribute towards it, has only a conditional value; it does not aid happiness, which depends only on moral actions. Just as virtue can only exist within the dominion of reason, so vice can only exist with the rejection of reason. Virtue is absolutely opposed to vice, the two cannot exist in the same thing together, and cannot be increased or decreased; no one moral action is more virtuous than another. All actions are either good or bad, since impulses and desires rest upon free consent, and hence even passive mental states or emotions that are not guided by reason are immoral, and produce immoral actions. Zeno distinguished four negative emotions: desire, fear, pleasure and sorrow (epithumia, phobos, hêdonê, lupê / ἐπιθυμία, φόβος, ἡδονή, λύπη), and he was probably responsible for distinguishing the three corresponding positive emotions: will, caution, and joy (boulêsis, eulabeia, chara / βούλησις, εὐλάβεια, χαρά), with no corresponding rational equivalent for pain. All errors must be rooted out, not merely set aside, and replaced with right reason.