In general, the eclecticism, a philosophy defined wise, practiced by the first men of genius long before to have a name, remained buried in oblivion until the end of the sixteenth century. Then, Nature, long time remained dazed and almost exhausted, made an effort and eventually fathered men loyal to the most beautiful human prerogative, freedom of thought; and they saw the rebirth of eclectic philosophy by Giordano Bruno, Francis Bacon, Tommaso Campanella, René Descartes, Thomas Hobbes, Gottfried Wilhelm Leibniz, etc. [...]
Examining the contents of the eclectic philosophy, we note, by consulting the Encyclopedia Laterza, that Denis Diderot recuperates the concept that, in the philosophical tradition, has almost always had a negative connotation, and that is still often seen as a synonym for lack of originality , more or less indiscriminate collection of other people's material. Eclectism, however, for Diderot, means to deal with the variety of reality without wanting to flatten necessarily in the homogeneity of a "system". It means working methodically to find the link that exists between the isolated "truth" and engage systematically in this search, following the path traced by the "freedom of thought", "experience and reason" and from which it is impossible to deviate.
The eclectic is a philosopher who, trampling on prejudice, tradition, antiquity, the universal consent, authority, in short everything that subjugates the soul of the common people, dares to think for themselves, go back to the general principles more clear, examine, debate, refraining them from admitting anything without the test of experience and reason; that, after having examined all the philosophies in unscrupulous and impartial manner, dare to make one of its own, private and domestic; I say "a private and domestic philosophy," because the eclectic aims not so much to be the tutor as the pupil of the human race, to reform not so much the others but as well himself, not so much to teach as to learn the truth.
The eclectic does not collect truths randomly; he does not leave them isolated; and even less he persists in locating them in some given plan: when he has examined and admitted a principle, the proposition that immediately follows, in his focus, or is linked clearly to that principle, or does not link at all, or it is the opposite. In the first case he considers it true; in the second suspends judgment until intermediate concepts between the examined proposition and the admitted principle can either the connection or the opposition to such a principle; in the latter case it rejects it as false.
Philosopher Cicero composed many books, written mostly in the 'two-year period, between 46 and 44 BC when Caesar's victory forced him to stay away from political life and the death of the daughter Tullia urged him to seek in philosophy a medicine for the soul.
Consulting the portal ‘Philosophical thought’, until a few years ago you would answer the question of whether Cicero was an eclectic, that is, if he built his philosophy putting together pieces taken from various schools, asserting that the answer was very close to incoherence. In fact, Cicero seems to sympathize on several occasions with the various schools of philosophy, except cynicism and Epicureanism.
Cicero within his philosophical thought moves ‘testing the soil’ already tilled by the various schools of philosophy; he does it skillfully by exploiting the materials available, mainly of academic source but also stoic. For him, it's not so important to set absolute truths as to establish the foundations that can guarantee the action without worrying too much about the overall coherence of the individual thesis. The probabilistic approach naturally leads to the eclecticism of the sources, which are made all merge, with the only exception of Epicureism, in one project of ethical-political nature.
The eclecticism of Cicero, while tilting generally for the neo-academic probabilism of Philo of Larissa and Antiochus of Ascalon, admits in turn from the various schools, and especially from Stoicism single doctrinal elements. Hence arises the concept of eclecticism that characterizes Roman philosopher Cicero: moreover he adopts, each time the positions that appear valid and convincing, without adhering to a senile doctrine, but assuming towards all an open attitude, but also independent and critical. (GB Conte, 'Latin Literature', Le Monnier, Florence 2003, vol 2 p. 20).
Cicero's philosophical eclecticism obey the requirements of a rigorous method, which seeks to establish a dialogue between the different doctrines from which be banned any polemical spirit. The author's philosophical works presuppose a vast domain of matter and have an original cut especially as regards the adaptation of the Greek thought to the situation in Rome.
I would like to express some general and 'frame'considerations in relation to the eclecticism of Cicero.
Evidence lacks about the constitution of eclectic schools or explicit statements of belonging to this line of thought. The use of the term seems pretty firmly established within the 'collection of opinions' (dossografia) and then historiography to indicate the evolution of the great philosophical systems of antiquity through mutual discussion and the practical aspect and the centrality acquired by the utilitarian philosophy in the Hellenistic and Roman times.
A philosophical formation of a general nature was given not in view of the education of philosophers, and other professional figures (political, administrative or legal) through manuals, introductory texts and ‘dossografie’ that avoided the direct reading of the works and favored an attitude of knowledge by stereotypes when the specific traits of originality and demarcation of the individual philosophical systems were lost. In this perspective, one of the Cicero attitude is indicated, due to the academic probabilism, as a form of eclecticism because of the centrality recognized to the ‘consensus gentium’. In modern times Brucker is back to speak of eclecticism (‘Historia critica philosophiae’, II, pars I, lib. I, chap. II), connecting it to the birth of modern philosophy up to Leibniz
I don't think so. First, "eclectic" is a wrong label if you apply this into ancient philosophy. No ancient philosopher declared himself "eclectic", except for Potamo of Alexandria (a rare case). If you want to know more about this thesis you can read P. Donini "The history of the concept of eclecticism".
Second, Cicero was really a skeptic, particularly un Academic skeptic. If you read well Cicero's philosophical works you can see that he always declared himself skeptic. On the other hand, if you read well his supposed eclectic works, you can see that Cicero applied the academic skeptical method in order to find and approve (without strong epistemic compromise) theories shown true or closest to the truth. Thus, when Cicero approved Stoic, Aristotelian, Platonic or any philosophical theory or thesis, he did that as skeptic. You may have some problems with the terms "skeptic" an"skepticism" to label Ciceronian philosophy if you don't understand the real meaning of those terms in Ancient philosophy,
Dear Christian Pineda,
thank you for your message. Like any researcher, I try to be open-minded and take into account the critical remarks of my fellow researchers. Personally, I have tried to read up because I am neither a historian nor a professional philosopher, but only a sincere lover of the two disciplines. If my impression is wrong I apologize in advance, but from the style of the sentences used in the message it seemed to emerge a light tone of haugtiness and I regret this because a scholar must - in my opinion - have a sense of modesty, and I think we have to make a long way about it.
As I have understood, the eclecticism of Cicero, while tilting generally for neo-academic probabilism of Philo of Larissa and Antiochus of Ascalon, receives now and then from the various schools, and in particular from Stoicism, single doctrinal elements. Hence arises the concept of eclecticism that characterizes philosopher Cicero: he adopts, each time the positions that appear valid and convincing, without adhering to a single doctrine, but assuming towards all a helpful and open attitude, but also independent and critical. (GB Conte, Latin literature, Le Monnier, Florence 2003, vol 2 p. 20).
I believe that Cicero’s philosophic eclecticism obeys the requirements of a rigorous method, that seeks to establish a dialogue between the different doctrines from which any polemical spirit be banned. The author's philosophical works presuppose a vast domain of the matter and have an original cut especially as regards the adaptation of the Greek thought to the situation in Rome.
Dear Christian, the lesson I have learned from this exchange of messages is that there is a self-confidence which may be either mere arrogance, or stubbornness or obstinacy. But for each of us it is necessary to have an inner confidence, the courage to accept us and to commit ourselves in the knowledge that everyone has a gift to offer to others.
Thank you and a fulfilling future to you from a retired university professor
Gianrocco Tucci
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