Plutarch

Killer whales have been seen offering titbits to divers – but as a gift or a lure? Plutarch (c. AD 100) had strong views on animal sentience.  Unlike most ancients, Plutarch did not think that animals were there to be exploited for humanity’s benefit, whatever that entailed for the animals themselves. He believed they were worthy of respect rather than exploitation because they demonstrated, admittedly in a ‘weak’ and ‘muddy’ form, a capacity to think, reason and remember. For example, without those capacities, an animal would not be able to discriminate between what it should avoid and what pursue. A mother partridge would not be able to teach its fledglings

Kemi Badenoch, in an act of unusual awareness for an MP, intends to learn from her own party’s mistakes as well as Labour’s. She must have been reading the Greek statesman Plutarch’s ‘How to profit from your enemies’, one of his 78 essays and dialogues on a wide range of topics, from the intelligence of animals to old men in politics. Politics, he said, always encouraged spite, envy, and rivalry. These encouraged the wise man ‘to stay on guard, do everything with due care and attention, and lead a more mindful life’. The reason he gave for this was that there was a weakness in us that made us ‘feel

The lives of those daily in the public eye are bound to attract attention, especially when they are politicians telling us what to do. The Greek essayist Plutarch (d. c. ad 120) wrote at length on this topic. How does Labour match up to his ancient ideals? A politician’s aim, Plutarch said, was to win the trust of the people so that they would accept his authority ‘without being frightened off like a suspicious and unpredictable animal.’ To do this, the politician had to put his private affairs in order since the moral standard of the rulers determined the moral value of their regime. So he had to ensure his

The outstanding gymnast Simone Biles has pulled out of several Olympic events, saying: ‘I just don’t trust myself as much any more.’ Many took the view that this was a fashionable ‘mental health’ issue. Ancient Greeks might have come up with a rather different analysis. Plutarch (c. ad 100) is said to have been the author of a letter of condolence to one Apollonius whose son had just died. In it he considered how best one should react to loss in the context of the whole field of human suffering, which Greeks regarded as the common lot of all mankind. For example, Achilles in the Iliad claimed that Zeus possessed

Almost no ancients cared whether animals felt pain or not. The classical Stoic belief that man’s reasoning capacity elevated him above all other creatures was the intellectual justification. Cruelty to animals could be frowned upon, but only because it might encourage man’s cruelty to man. Descartes (d. 1650) raised the question of whether animals really were conscious and, deciding they were not, concluded they did not feel pain: their reaction to it was purely mechanistic. Behaviourists of the 20th century took the same line. But there is one ancient dissenting voice to that view: the Greek essayist Plutarch (c. ad 100). Now that UK law has legislated that animals are