Philosophy during the Hellenic period was the exclusive province of the wealthy and educated; only they had leisure enough to pursue philosophical studies (see Chapter 3). During the Hellenistic period, however, philosophy came to touch the lives of more men and women than ever before, although it was still directed toward the educated elite. There were several reasons for this development. First, much of Hellenistic life, especially in the new cities of the East, seemed unstable and without venerable traditions. Greeks were far more mobile than they had ever been before, but their very mobility left them feeling uprooted. Second, traditional religions had declined, and there was a growing belief that one could do relatively little to change one’s fate. One could honor Tyche, the goddess of fortune, but to protect against the worst that Tyche could do, many Greeks also looked to philosophy. Philosophers themselves became much more numerous, and several new schools of philosophical thought caught the minds and hearts of many contemporary Greeks and some non-Greeks.

One of these new schools of philosophical thought was Epicureanism (eh-pih-kyou-REE-uh-nih-zuhm), a practical philosophy of serenity in an often-tumultuous world. Although Epicurus (eh-pih-KYOUR-uhs) (340–270 B.C.E.) did not deny the existence of the gods, he taught that they had no effect on human life. Epicurus used observation and logic to study the world and also to examine the human condition. He decided that the principal goods of human life were contentment and pleasure, which he defined as the absence of pain, fear, and suffering. By encouraging the pursuit of pleasure, he was not advocating drunken revels or sexual excess, which he thought caused pain, but moderation in food, clothing, and shelter.

Epicurus also taught that individuals could attain peace and serenity most easily by ignoring the outside world and looking into their personal feelings and reactions. This ideal was one to which anyone could aspire, no matter what their social standing. Epicurus is reported to have allowed slaves and even women to attend his school, a sharp contrast with the earlier philosopher Plato. Epicureanism taught its followers to ignore politics and other worldly issues because politics led to tumult, which would disturb the soul.

Zeno (335–262 B.C.E.), a philosopher from Cyprus, advanced a different concept of human beings and the universe. Zeno first came to Athens to form his own school, the Stoa, named after the covered walkways where he preferred to teach, and his philosophy, Stoicism (STOH-uh-sih-zuhm), in turn, came to be named for his school. Zeno and his followers considered nature an expression of divine will; in their view people could be happy only when living in accordance with nature. They stressed the unity of humans and the universe, stating that all people were obliged to help one another.

Unlike the Epicureans, the Stoics taught that people should participate in politics and worldly affairs. Yet this idea never led to the belief that individuals should try to change the order of things. The Stoics were indifferent to specific political forms and believed that people should do their duty to the state in which they found themselves. To the Stoics, the important question was not whether they achieved anything, but whether they lived virtuous lives. The patient self-control and fortitude that the Stoics advocated made this a popular philosophy among the Romans later and gave rise to the modern adjective stoic to convey these virtues.

The Stoics’ most significant practical achievement was the creation of the concept of natural law. They concluded that, because all people were kindred, partook of divine reason, and were in harmony with the universe, one law governed them all. This law was part of the natural order of life, not something created by individual states or rulers. Thus, natural law was an abstract matter of ethics and applicable everywhere, not something that applied to everyday political or social life.

Individualistic and individualized themes emerge in Hellenistic art and literature as well as in philosophy. Sculptors looked to the works of the classical period, such as the reliefs and statuary on the Athenian Acropolis, for their models in terms of composition but then created works that show powerful emotions and straining muscles. In contrast to the classical preference for the perfect human form, the artists and the people who bought their works wanted art that showed real people, including those suffering from trauma, disease, and the physical problems that came with aging. Hellenistic art was more naturalistic than Hellenic art––portraying the poor, old, and ugly as well as the young and beautiful.

As had Athens in the classical period, Hellenistic cities offered theater performances to their residents, paid for by the government. People tended to prefer revivals of the tragedies of Aeschylus, Sophocles, and Euripides (see Chapter 3) over newly written tragic works, but in comedy they wanted new material. This was provided by Menander (ca. 342–291 B.C.E.), whose more than one hundred comedies poked fun at current philosophies and social trends. Menander’s comedies tended to be less political than those of Aristophanes, but they still commented on the ruler cults developed by Hellenistic kings, the dangers of the new professionalized mercenary armies to older values, and the conspicuous consumption of the newly rich.