Welcome to Modern Pyrrhonism:Home of the Modern Pyrrhonism Movement
Pyrrhonism is a philosophy of life that emerged in ancient Greece. Like the other Hellenistic
philosophies of life, such as Stoicism and Epicureanism, the aim of Pyrrhonism is to help people
live better lives. In Ancient Greek the term for this was "eudaimonia" - a flourishing, happy, successful life.
The Pyrrhonist view is that what enables one to achieve eudaimonia is to achieve a
consistent state of equanimity. The Greek term for this state is ataraxia, meaning a
mental state of being unperturbed, untroubled, and unanxious. Pyrrho, the founder of Pyrrhonism,
borrowed the term from the Greek military, which used it to describe the ideal mental state for
soldiers entering battle. We Pyrrhonists do not claim that ataraxia is objectively good; we just
maintain that experience shows that ataraxia is more conducive to eudaimonia than the state of being anxious, troubled, and perturbed.
Our observation is that what prevents people from having ataraxia is belief in
what in ancient Greek are known as dogmas. The ancient Greek term dogma is similar in
meaning to the modern English term, "dogma," but with some crucial differences. The distinguishing
character of a dogma is that it is a belief in something "non-evident." "Non-evident" means
to be derived from something other than experience. It's roughly equivalent to the English term, "non-empirical."
Another difference with the English term "dogma" is that "dogma" represents something
believed in without justification. Justification is irrelevant to the ancient Greek term dogma.
One can have accounts of why believing in something is reasonable, but if that account
depends on things non-evident, the belief is still dogma.
On matters involving experience, people can attempt to have the same experience and
potentially come to agreement about such matters, at least with regard to the experience itself
(not what is behind or the cause of or the meaning of the experience). On issues that are beyond
the realm of experience people have no criterion - no shared basis - for coming to agreement.
Beliefs about such matters are dogmas. As there is no criterion for resolving disputes about dogmas, endless dispute is possible.
Over the span of recorded history various dogmatic approaches for attaining wisdom
have been proposed. While several of these have gained many adherents, there remains vast
disagreement among the various adherents about what dogmas lead to wisdom. On this basis
we can conclude that the dogmatists have failed to provide mankind with a method for attaining wisdom.
Dogma itself appears to be the impediment to wisdom.
Belief in any sort of dogma can impede ataraxia; however, one dogma is particularly
responsible for preventing ataraxia. This dogma is the belief that something is good or bad by nature.
"By nature" is the ancient Greek way of saying that it is objectively or inherently so.
Nearly all of the other Hellenistic schools of philosophy believed certain things were
good or bad by nature; although they disagreed substantially with each other about what things by nature were good or bad.
We Pyrrhonists point out that disagreement about what is good or bad goes beyond philosophy:
it's an everyday matter. For example, person A thinks something is good because it seems to be
good from their perspective. Person B thinks the same thing is bad because it appears to be
bad from their perspective. Then these two argue endlessly about the matter, perhaps becoming
angry and even declaring each other to be evil - all caused by thinking that what is good and
bad is an objective property of those things, and not of their views on those things.
To dispel belief in dogmas, Pyrrhonism prescribes a large number of what Pierre Hadot terms
"spiritual exercises." Some of these exercises bring one's mind to an inability to come
to conclusion, like how some of the early Platonic dialogs such as the Euthyphro conclude. Some induce the
mind to suspend judgment. Some direct the mind to keep searching so as to avoid coming to conclusions.
In other words, these exercises help one to let go of attachments and judgments.
While Pyrrhonist practice helps one achieve a mental state of ataraxia, we remain
subject to physical pain and discomfort. But, being without belief as to whether these things
are bad by nature, we find that they can be more easily tolerated.
In addition to eudaimonia, another result of attaining ataraxia is that it allows one to
seem to live rightly, not only with respect to virtue, but in the broader sense as well.
This is because a mind unclouded by anxiety and dogmas seems to be more likely to produce
correct decisions. Of course, there is the qualifier, "seems to," as we lack an objective
standard. But just because we have no objective standard doesn't me we are left with no standards whatsoever.
For those who base their decisions on dogmas - which is what most people do - the idea of
making decisions without using dogmas is difficult to conceive of. Instead of using dogmas
to make decisions, we Pyrrhonists use an alternative method of reasoning which:
- Is focused on attending to phenomena. This way of reasoning evaluates phenomena on the basis of experience.
- Helps one to cultivate the ability to suspend judgment about non-evident matters.
Suspension of judgment puts an end to dogmatizing. Suspension of judgment does not
apply to phenomena. It applies only to interpretations of phenomena, i.e., explanations of the
supposed reality behind the phenomena, not the phenomena themselves.
- Points us toward a way of life that is in general accord with the necessities of life,
the customs of our society, the local laws, the concerns of our institutions, and our own personal feelings.
Pyrrhonism is noted for its many similarities with Buddhism,
most particularly Madhyamaka Buddhism. This is not a coincidence. Pyrrho, the founder of
Pyrrhonism, was a philosopher in Alexander the Great's court. Pyrrho accompanied Alexander
on his conquest of India. Pyrrho spent about 18 months in India studying Indian philosophy.
He borrowed many ideas from the Buddhists, connecting them with similar ideas from Greek philosophers,
particularly Democritus, Protagoras, Heraclitus, and Zenophanes to forge a Greek version of
Buddhism - a Buddhism in the form of a rational philosophy, devoid of priests, temples, reincarnation,
and meditation - a Buddhism as well-suited for modern, rationalistic Westerners as it
was for their ancient Greek rationalistic forebears.
In antiquity the
Pyrrhonists developed elaborate arguments disproving the beliefs held not only by
the competing philosophies, but also the professors of various disciplines, such
as astrology, grammar, and music. The Pyrrhonists also developed two toolkits of
generic arguments which could be applied. The first toolkit is known as the
Ten Modes of Aenesidemus; the second as the Five Modes of Agrippa.
Pyrrho, the founder of Pyrrhonism.
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