 The general term Greco-Roman philosophy or ancient philosophy encompasses several different periods of philosophy, of which Hellenistic philosophy is only one of them. So if we think about the first period from basically the 7th and 6th centuries BC, this is a period we call archaic Greece. Historians refer to it as archaic Greece. And there are some things we call wisdom traditions that relate to philosophy. And we actually get a sort of development of philosophical ideas in this period, although the term philosophy is not used in this period. So we can think of works by people like Homer and Hesiod who wrote didactic epic poems that were used for educational purposes throughout antiquity. We can think of those as a kind of wisdom tradition. And then there's the 7 sages and so forth, people like Thales, politicians who also had scientific interests and developed a reputation for being wise. But we also get in this period the development of what we now call natural philosophy and a much more naturalistic approach to wisdom in general, instead of it being about figuring out what the gods want you to do or something. We start having an investigation of what nature is about. And we have several people that wrote works in this period. And they, it's so early in the transition to prose writing that most of these works didn't even have titles of their own and were later just called On Nature. And that includes people like Alex, Amanda, Parmenides, Empedocles, Democritus, and so forth. Now, by the way, you don't need to memorize those names. You don't even need to know how to spell them. And I will be referring back to some of them to talk about their influences on Hellenistic ethics. But the point is that there is a bunch of people who influence later philosophy that we don't really consider philosophers in their own way, for reasons of all the YouTube data. Now, the classical period of Greek philosophy comes after this in the late 5th and the 4th century BC. A lot of people started off basically with Socrates and Socrates' various pupils, including people like Antisthenes, Aristipus, and Plato. Plato, in this era, founded a school and an institution of philosophy called the Academy, which is why we still use the term academics and so forth, named after the first institution of higher education, which was an institution designed specifically to teach philosophy. And Plato's pupil, Aristotle, who also later started his own school of philosophy, something of a rival to the Academy. But for about 20 years, he was actually a member of Plato's Academy and a pupil of Plato. So we have this tight-knit succession of philosophers in the classic age, Socrates, Plato, and Aristotle, and they basically define what we think of as the classical period of philosophy. Now, Aristotle lived from 384 to 322 BC. And one thing he did, one thing that he was famous for having done, was tutored this young guy named Alexander, who was not yet Alexander the Great, because he was Alexander the punk kid or whatever at this point in time. But he was tutored by this famous pupil of Plato, named Aristotle. After all of his adventures invading Asia and things like this, Alexander the Great died in 323. His teacher at a young age in his 30s, his teacher, Aristotle, died a year later, unconnected with the events of Alexander's death. But historians start to designate the Hellenistic period of ancient history as beginning with the death of Alexander. And so that sense, Aristotle's death is basically at the same time, it's a convenient starting point for thinking about the beginning of Hellenistic philosophy. So Hellenistic philosophy is post-classical philosophy after Socrates, Plato, and specifically after Aristotle. So in Hellenistic philosophy, we have figures like Diogenes of Sennop, who will be reading. He was a cynical philosopher and started a school of cynics. We have got Stoics, Cyrenaics, Epicureans, various stripes of skeptical philosophers, including a later development within Plato's Academy, where it took a very skeptical direction, and then a reaction to that skeptical direction in an even more radical direction of Peronian skepticism, and lots of complex developments going in different directions. Now, if you happen to have the evaluation form I gave you last time, on the back of it, there's something that's actually kind of useful, which is a timeline, which gives the dates and arranges into columns the classical-age philosophers and then the main schools of Hellenistic philosophy. Did anybody not get a copy of that and wants to have one right now, because I've got a bunch of people? So here's two, and one over to them, and then I'll give you one, and then you guys can look on together, all right? So we're looking at the very back of that document, and there's a timeline. And in the upper left corner is Socrates, the guy who kicked it all off, the guy who drank the hemlock and was so ugly and so annoying that they put in such an annoying philosopher that they put into debt, right? Two of his pupils across the talk line include Antispanese, who was a sort of proto-Synic philosopher who embraced a way of life with poverty, threw all his money away, wore rags and so forth and encouraged us to be tough and not carry about material things and so forth. He then influenced the development of the cynical school figures like Diogenes of Sinnoh, and they eventually influenced the founder of the school of Stoicism, which then was a continuous school through all periods of later Greek history and Roman history. Another pupil of Socrates named Aristipus had an opposite philosophy of Antispanese. He was a crude heathenist. He thought that the whole point of life was just sex, drugs, and rock and roll and that all this stuff about virtue and embracing the life of poverty and so forth was ridiculous. And so he started off this ethical idea that you should devote your life to pleasure. He had an influence on, although the details of his views are totally rejected and reworked by another school that adopted a heathenistic orientation, and that is the Garden of Epicurus. So all of the people in that last column are later figures within the School of Epicurianism. Yeah, question. Why did Diogenes consider Hellenist that he was alive at the same time as Plato? Well, essentially because his writing and Aristotle. I mean, he didn't even outlive Aristotle. So the thing is that it's less of a strict chronological distinction, and it's more about where his influence and ideas resonated. So they had no resonance whatsoever among any of the classical texts that we have from the period, but had enormous importance and resonance in the Hellenistic era. But in a way, technically, he isn't a Hellenistic philosopher, but we have to read him to understand the developments that happen in Hellenistic philosophy. But chronologically, he's a classical age philosopher. Since none of his writings survive, we have to depend on Hellenistic writers also that wrote about him in order to know anything about him. Whereas for Plato and Aristotle, we have enormous corpuses of their writings. The first two columns show the development of these schools of Plato and Aristotle, the Academy and the School of Aristotle, which in the Hellenistic age became known as the Peripatos, or the Lyceum. Again, there's no importance of memorizing these names or these dates, and you could have access to this document anytime I was asking you about these things. But the main thing I want to show is just how long there was a continuous period of development of these schools. I mean, this document is not to scale, and it ends in about 180 AD with Marcus Aurelius. But that's about 500 years after the thing begins. So the period that we're discussing is about a 400 or 500 year period of philosophy. So another thing is about these divisions into archaic, classical, Hellenistic, and so forth are not equal divisions. They're more thematic about what kind of unities of texts and ideas and schools and so forth. But Plato's Academy, which was founded during his lifetime, survived as an institution, as an actual institution for more than 500 years before it was closed by the Emperor Justinian who was persecuting pagan philosophers. Now think about that. So this university has been around for 50 years. So take another order of magnitude. 500 years is how long that institution was around for. And in a way, it has been revived, and the ideas and so forth of it kept going. But we're talking about long periods of development. So even within these schools, even though they have thematic unity and argumentative and textual unities of various kinds, they also change and develop over time, as one would expect.