Theodorus the Atheist
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Theodorus (Greek: Θεόδωρος; c. 340 – c. 250 BCE) the Atheist, of Cyrene, was a philosopher of the Cyrenaic school. He lived in both Greece and Alexandria, before ending his days in his native city of Cyrene. As a Cyrenaic philosopher, he taught that the goal of life was to obtain joy and avoid grief, and that the former resulted from knowledge, and the latter from ignorance. But his principal claim to fame was his alleged atheism. He was usually designated by ancient writers Atheus (Greek: ὁ ἄθεος), the Atheist.
Theodorus was a disciple of the younger Aristippus, grandson of the elder and more celebrated Aristippus. He heard the lectures of a number of philosophers beside Aristippus; such as Anniceris, and Dionysius the dialectician, Zeno of Citium, and Pyrrho.
He was banished from Cyrene, but for what reason is not stated; and it is from the saying recorded of him on this occasion, "Men of Cyrene, you do ill in banishing me from Libya to Greece," as well as from his being a disciple of Aristippus, that it is inferred that he was a native of Cyrene. Of his subsequent history there is no connected account; but the anecdotes of him show that he was at Athens, where he narrowly escaped being cited before the Areopagus court. The influence, however, of Demetrius Phalereus shielded him; and this incident may therefore probably be placed during Demetrius' ten years of administration at Athens, 317–307 BC. As Theodorus was banished from Athens, and was afterwards in the service of Ptolemy in Egypt, it is not unlikely that he shared the overthrow and exile of Demetrius. The account of Amphicrates of Athens cited by Diogenes Laërtius, that he was condemned to drink hemlock and so died, is doubtless an error. While in the service of Ptolemy, Theodorus was sent on an embassy to Lysimachus, whom he offended by the freedom of his remarks. One answer which he made to a threat of crucifixion which Lysimachus had used, was celebrated by many ancient writers (Cicero, Seneca, etc.): "Employ such threats to those courtiers of yours; for it matters not to Theodorus whether he rots on the ground or in the air." From the court or camp of Lysimachus he returned apparently to that of Ptolemy. We read also of his going to Corinth with a number of his disciples: but this was perhaps only a transient visit during his residence at Athens. He returned at length to Cyrene, and lived there, says Diogenes Laërtius, with Magas, the stepson of Ptolemy, who ruled Cyrene for fifty years (c. 300–250 BC) as viceroy and then as king. Theodorus probably ended his days at Cyrene. Various characteristic anecdotes of Theodorus are preserved (Laërtius, Plutarch, Valerius Maximus, Philo, etc.), from which he appears to have been a man of keen and ready wit.
Theodorus was the founder of a sect which was called after him Theodorei (Greek: Θεοδώρειοι), "Theodoreans." The opinions of Theodorus, as can be gathered from the perplexed statement of Diogenes Laërtius, were of the Cyrenaic school. He taught that the great end of human life is to obtain joy and avoid grief, and that the former resulted from knowledge, and the latter from ignorance. He defined the good as prudence and justice, and the bad as the opposite. Pleasure and pain, however, were indifferent. He made light of friendship and patriotism, and asserted that the world was his country. He taught that there was nothing naturally disgraceful in theft, adultery, or sacrilege; if one ignored public opinion which had been formed by the consent of fools.
Theodorus was attacked for atheism. "He did away with all opinions respecting the Gods," says Laërtius, but some critics doubt whether he was absolutely an atheist, or simply denied the existence of the deities of popular belief. The charge of atheism is sustained by the popular designation of Atheus, by the authority of Cicero, Laërtius, Pseudo-Plutarch, Sextus Empiricus, and some Christian writers; while some others (e.g. Clement of Alexandria) speak of him as only rejecting the popular theology.
Theodorus wrote a book On the gods (Greek: Περὶ Θεῶν), which Laërtius who had seen it, says was not to be dismissed; and he adds that it was said to have been the source of many of the statements or arguments of Epicurus. According to the Suda he wrote many works both on the doctrines of his sect and on other subjects.
- Tiziano Dorandi, Chapter 2: Chronology, in Algra et al. (1999) The Cambridge History of Hellenistic Philosophy, page 52. Cambridge.
- Diogenes Laërtius, ii. 86
- Suda, Aristippos
- Diogenes Laërtius, ii. 98
- Suda, Theodoros
- Diogenes Laërtius, ii. 103
- Diogenes Laërtius, ii. 101
- Cicero, Tusculanae Quaestiones, i. 43
- Seneca, de Tranq. An.
- Diogenes Laërtius, ii. 102
- Diogenes Laërtius, ii. 97–103
- Plutarch, De Animi Tranquill., vii.; De Exsilio, viii.
- Valerius Maximus, vi. 2, extern. 3
- Philo, Jud. Quod omnis probus liber, c. 18, vol. ii., vol. v.
- Diogenes Laërtius, ii. 98 ff.
- Diogenes Laërtius, ii. 97
- Cicero, de Natura Deorum, i. 1
- Pseudo-Plutarch, De Placit. Philos., i. 7
- Sextus Empiricus, Pyrrhon. Hypotyp., lib. iii.
- Clement of Alexandria, Protrept. ad Gentes
- This article incorporates text from a publication now in the public domain: Smith, William, ed. (1867). "article name needed". Dictionary of Greek and Roman Biography and Mythology.