ARISTIPPUS (c. 435-356 B.C.), Greek philosopher, the founder of the Cyrenaic school, was the son of Aritadas, a merchant of Cyrene.
Euhemerus was a firm upholder of the Cyrenaic philosophy, and by many ancient writers he was regarded as an atheist.
It is of the utmost importance that this development of Cyrenaic hedonism should be fully realized.
To overlook the Cyrenaic recognition of social obligation and the hedonistic value of altruistic emotion is a very common expedient of those who are opposed to all hedonistic theories of life.
The Cyrenaic ideal was, of course, utterly alien to Christianity, and, in general, subsequent thinkers found it an ideal of hopeless pessimism.
The earliest and the most extreme type of hedonism is that of the Cyrenaic School as stated by Aristippus, who argued that the only good for man is the sentient pleasure of the moment.
One of his teachers was the Cyrenaic Theodorus, called "the atheist," whose influence is clearly shown in Bion's attitude towards the gods.
The moral philosophy of Epicurus is a qualified hedonism, the heir of the Cyrenaic doctrine that pleasure is the good thing in life.
Levantines, Maltese, Greeks and Jews form the trading community, but since 1895, when a branch of the Agenzia Italiana Commerciale was established at Bengazi, Italians have exercised an increasing influence on Cyrenaic commerce.
ANNICERIS, a Greek philosopher of the Cyrenaic school.
He maintains further, in opposition to most of the Cyrenaic school, that wisdom or prudence alone is an insufficient guarantee against error.
Four distinct philosophical schools trace their immediate origin to the circle that gathered round Socrates - the Megarian, the Platonic, the Cynic and the Cyrenaic. The impress of the master is manifest on all, in spite of the wide differences that divide them; they all agree in holding the most important possession of man to be wisdom or knowledge, and the most important knowledge to be knowledge of Good.
Hence we find that later thinkers of the Cyrenaic school felt themselves compelled to change their fundamental notion; thus Theodorus defined the good as" gladness " (Xapa) depending on wisdom, as distinct from mere pleasure, while Hegesias proclaimed that happiness was unattainable, and that the chief function of wisdom was to render life painless by producing indifference to all things that give pleasure.
It is not, however, in this, which is only the old Cyrenaic or Epicurean answer, that the distinctive point of Hobbism lies.