Posts by Kalosyni

Welcome to the forum @AcuDoc213 

Quote from AcuDoc213

I wonder if anyone else follows or comes from a Secular Buddhist background, too.

Was Zen Buddhist for a time. Only briefly read about secular Buddhism.

For me, my mental framing of pleasure has shifted greatly since studying Epicurean philosophy, to a more relaxed and accepting attitude. Also, a shift in my mental framing of death. So Epicurean philosophy has a more expansive take on both pleasure and death, compared to Buddhism, in my opinion. I suppose that having gone through Buddhism and then coming to Epicureanism, means that I had already spent some time thinking about desire and death. (I'll see if I can re-read that compare and contrast thread referenced above, as not remembering what was covered in that thread).

Here is a fun article which recommends "quality over quantity":

https://www.psychologytoday.com/us/blog/psymon…really-have-sex?

And here is one on voluntary celibacy:

Is Voluntary Celibacy on the Rise?

How common is it for people to take a break from sex and dating? Why do so many people today seem to be doing it? And are they happy with their decision to…

www.psychologytoday.com

I personally would use the phrase "natural but unnecessary" (rather than "extravagant pleasure") and what falls into that category depends on the given situation - and every situation is unique depending on the circumstances - so I wouldn't assign sex as being "natural and unnecessary" all across the board. I would label something as unnecessary if only if it causes (or results in) pain or disturbance, or it is very difficult to aquire -- and this would reflect an Epicurean method of "choice and avoidance".

I just found this article (interview) and it mentions that he wrote an essay.

A word of caution, at the start of this he goes with an "either/or" dichotomy - saying Epicurus taught that the wise refrained from engaging in "lust and debauchery" and instead "leaned towards a rather radical form of asceticism". (The Ethics forum has sections which deal with this issue, will try to post a link to a more specific section soon).

But the article has some interesting ideas regarding history of Epicureanism.

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Heretic and a slave to desire or radical ascetic and paragon of virtue: who was the real Epicurus? Retracing the history of representations of Epicureanism, the CNRS philosopher Aurélien Robert shows that the Middle Ages played an important role in rehabilitating a Greek philosopher who had been deprecated and caricatured since antiquity.

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That said, your essay shows that the rehabilitation of Epicurus dates from the Middle Ages, and not from the Renaissance, contrary to a still widely held belief…
A.R.: Indeed. For nearly 100 years it has been endlessly repeated that the chance rediscovery in the early 15th century, by an Italian humanist named Poggio Bracciolini, of De Rerum Natura (On the Nature of Things), a text by Lucretius from the first century BC containing an overview of Epicurean philosophy, enabled the return to grace of the Greek hedonist on the philosophical scene. This thesis is a myth. As paradoxical as it may seem, it was the Middle Ages that brought Epicurus out of the underworld, which quite simply went unnoticed until now due to the focus on texts (sermons, theological treatises, poems, etc.) that stigmatised Epicureans.

A close look at the medieval documentation on Epicureanism in all its facets shows that, starting in the 12th century, philosophers like Pierre Abélard, his follower John Salisbury or the learned Englishman William of Malmesbury, praised the excellence of Epicurus’ ideas, especially in the realm of ethics. In addition, the early 13th century saw the proliferation of collections of ‘Lives of the Philosophers’, some of which presented him as a model of morality, including for Christians. In my work I show that the clerics of the Middle Ages contradicted thaemselves. Although perfectly aware of the substance of Epicurus’ philosophy, they discussed it only within their own elite circles, while deliberately propagating a false image of Epicureans to the public, as a simple but effective fear tactic.

The Middle Ages brought Epicurus out of the underworld

Heretic and a slave to desire or radical ascetic and paragon of virtue: who was the real Epicurus? Retracing the history of representations of Epicureanism,…

news.cnrs.fr

Welcome to the forum Patrikios

Welcome to the forum Eric !

Article: Observational study supports century-old theory that challenges the Big Bang

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Shamir's findings lend support to the century-old "tired light" theory instead of the Big Bang. The findings are published in the journal Particles.

"In the 1920s, Edwin Hubble and George Lemaitre discovered that the more distant the galaxy is, the faster it moves away from Earth," Shamir said. "That discovery led to the Big Bang theory, suggesting that the universe started to expand around 13.8 billion years ago. At around the same time, preeminent astronomer Fritz Zwicky proposed that galaxies that were more distant from Earth did not really move faster."

Observational study supports century-old theory that challenges the Big Bang

A Kansas State University engineer recently published results from an observational study in support of a century-old theory that directly challenges the…

phys.org

I found this very good article on how to increase happiness based on activities that one chooses to do, as well as tips to creatively increase enjoyment of activities that are not typically fun.

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Time is the great equalizer in life. No matter where you live, what you do for work, or how much money you have, we are all granted 24 hours in a day that we can choose to optimize accordingly. The sobering truth is that a lot of this time is spent on mundane activities (sleeping, chores) and obligations (work). However, even the busiest of us have some free time to do with as we please. This raises the focal question of this post: What activities are best for making us happy?

How to Spend Time to Maximize Happiness

Learn which activities make people the most and least happy on average, and how you can use this information to your advantage

www.psychologytoday.com

Quote from Kalosyni

appears there is a kind of "language of abstractions"

Of course, I realize that "doing philosophy" employs the use of abstractions.

Some further thoughts: Today, I look around my house and see a build-up of miscellaneous objects ("entropy" lol). The kitchen has items that need to be put away, as does the bedroom and the bathroom (livingroom looks mostly okay). Then there is the spare bedroom which is being used for storage, but things are building into disorganized piles.

I could say that I value "order", but for me it is just doing what brings pleasure and what removes pain -- being able to find things easily, and highlighting the beautiful possessions that bring pleasure by beautiful form and color, rather than a misc. items, and unfinished craft projects, etc. The cause of the problem is that I need to use a better system to keep things more organized and I need to purge unnecessary/unneeded things. Yet the motivating force is pleasure/pain.

Ultimately it requires an investment of time.

Julia , if this "ACT" system works for you and results in pleasure, then that is a big "Yay!"

However, for those people who are not familiar with this system, I would caution adopting it, as it appears there is a kind of "language of abstractions" at work with the adoption of abstract values words.

There is further reading in another thread which might be of interest, in that it has discussion of values:

Thread

Pleasures of the soul, Values, Meaningful Life

Hello,

For the context: I ´ve moved from the stoic camp to the epicurean and I am learning the Epicurean principles.

In metaphysics and epistemology the Epicurean have in my opionion the better and more realistic approach.

Now I dive more into the ethics.

In ethics I wonder if Pleasure involves personal values besides the "pure bodily" pleasures.

(There is a citation which says: Beside the pleasures of seeing, hearing, tasting, touching... .I would not know any pleasure)

But I think I get it wrong.

…

Matteng

June 18, 2022 at 5:45 PM

I have not read that book, but just reflecting...as I was raised Christian so the statement "you will not taste death" meant that the soul does not die when the body dies, because the soul is eternal.

For Epicureans the opposite is believed...in De Rerum Natura, Book 3, the nature of the soul is mortal...it will die when the body dies.

Quote from Julia

"Happiness for a dog or a cat is straightforward. If pets are given shelter, food and drink, warmth, stimulation, play, and physical health they are contented. […] But many humans have all the things a nonverbal organism would need to be happy, and yet they are not. […] Literally nothing external that you can name […] [is] enough to ensure that a human will not suffer terribly. […] [And despite all evidence to the contrary, in mental health] there is the assumption of healthy normality."

This reminds me of the leaky pot analogy from Lucretius.

Thread

The Vessel Analogy At The Opening of Lucretius Book Six

I'd like to ask for input on this question about the opening of book six of Lucretius involving the "vessel" analogy. The text is below, but here's the question:

It appears that Lucretius is separating out two aspects of the defects in the "jar" - (1) the jar is leaking and cannot be filled due to leaks caused by the holes, and (2) that the jar tainted all that it took in as with a foul odor.

As to (1) It seems to me that the leaks can be pretty well identified with the analogy of the Danaides,…

Cassius

September 13, 2023 at 7:06 PM

This thread was based on some slides made for a First Monday Zoom back in June. It was an attempt to emphasize the abstract rather than the specific.

It says in the Letter to Menoeceus:

"The steady contemplation of these facts enables you to understand everything that you accept or reject in terms of the health of the body and the serenity of the soul — since that is the goal of a completely happy life."

So my intention was to highlight the importance of prioritizing the health of the body and happiness of the soul. If we only say "pleasure is the goal" it isn't going produce the same results as prioritizing the health of the body and the happiness of the soul.

Some people may want to discuss this philosophical conundrum (will this lead to "too much tranquility"?).

Quote from Julia

For me, ACT is the bridge which translates Epicurean philosophy into life goals and actionable plans (which will make me happy), and this is what I understood your other post (linked above) to be about – maybe I misunderstood?

I'm now thinking that my writing clarity may have been lacking over in that other thread. The other thread "Clarifying Your Philosophical Goal..." was likely too vague, and I didn't express my ideas as clearly as I could have. Also the title was an attempt to emphasize an abstract goal rather than specific...just as it says in the Letter to Menoeceus:

"The steady contemplation of these facts enables you to understand everything that you accept or reject in terms of the health of the body and the serenity of the soul — since that is the goal of a completely happy life."

So simply the importance of prioritizing health.

Quote from Cassius

the world is not "absolute"

The world is subject to causes and conditions, uniquely specific to a given situation.

Yet we can generally expect that if someone does something unpleasant to another person that causes pain, then the victim usually (with some exceptions) is no longer feeling congenial toward the perpetrator (to put it mildly), and most of the time will seek out justice (either through the law or by other means). So the perpetrator loses out on any future chances to interact with that person in a pleasant and friendly manner. And the victim may also harbor resentment for the rest of their lives, no longer being on speaking terms. The perpetrator will have to suffer the consequences enacted by trial and incarceration. And they will also suffer the internal guilt and regret. It is not a fun way to go through life.

...Thus we have PD 5.

I did briefly glance at the book a while ago (checked out from the library back in Oregon in 2021) but didn't get very far.

Directly reading and studying the Principal Doctrines and Vatican Sayings seems better.

Quote from Bryan

Yes the book has a very nice cover, and I occasionally enjoy antagonizing myself by randomly looking inside. I just did it again... three pages on saturated and trans-fats (starting at 195). At least it looks like it belongs in my library!

Hi Julia Thanks for the explanation about Acceptance and Commitment Therapy! I will need to re-read through that to see if I can fully grasp the system. It sounds like you are saying that this can be done by one's self as "self-help" rather than as a therapy with a therapist, and that is compatible with Epicurean philosophy.

I myself have a prefered way of dealing with feelings, needs, and taking action. I spent some time studying a system of self-help and mediation called Nonviolent Communication (also called Compassionate Communication). I created a blog with notes from a workbook some time ago. And I believe this system is also compatible with Epicurean philosophy.

Also recently I found this method called WOOP -- Wish Outcome Obstacle Plan (on that website scroll down till you see the WOOP Kit - you can preview the WOOP kit by zooming in and clicking through the pages or there is a download button). This method is on how to follow through on things that you need or want to do. These are things which should be under our immediate control but in which may be experiencing some difficulty in sticking to what needs to be done (such as studying more for exams, following through on diets, etc).

Just in case, after everyone thouroughly understands the ancients ...if anyone wants to read about the modern understanding of atoms:

Atom - Wikipedia

en.m.wikipedia.org

Thinking further about the "singing as a group"...there likely are very few people who actually want to do that (or would enjoy, let alone feel comfortable singing together). Plus you would need someone to lead and accompany the singing (probably on acoustic guitar).

Also, regarding the song I posted in the previous post, I think it has a melody that leads to "ear worms" (unwanted and uncontrolled mental repetition of parts of a song. It is probably a big reason why people don't like Christmas music, because it often causes this "ear worm" problem due to the very simple melodies). Also, the lyrics imply a "superstitious" cause in the phrase "something in the water" (so that part isn't Epicurean).

So...I am dropping the group singing...now thinking of creating guidelines for how to do "Epicurean philosophy as a group activity", and how to facilitate philosophical discussion when some people do not have full knowledge of Epicurean philosophy (this will go into a different thread).

Thank you Eikadistes for your posts and good information and ideas you shared here in this thread in support of some of these aspects.

In last night's Zoom I didn't get as much agreement/understanding on this topic as I had hoped.

Perhaps the main contention with Jung is that his studies weren't done scientifically enough and some last night seemed to say it is too "woo-woo".

I haven't studied it enough of it myself yet.

Another reason, perhaps, could be due to variations in perceptions of reality and experiences of consciousness -- potentially just as there are different blood types, perhaps there are different brain types...especially the brains of "creatives" compared to brains of "scientists" and "data processors" (just throwing out unsubstantiated hypotheses as to why ).

And different brains may dream differently. I would propose that the major source of the "images" of the gods is from dreams (or another source is psychedelics as has been posted in another thread).

An interesting idea came to me, based partially on Epicurus...that perhaps even though there are many "images" coming into the psyche, it is only the "blessed and incorruptable" which are those of the gods. So those other images which are dark, painful, and ugly are not considered (or not labeled) to be the gods.

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Jung believes that the archetypes are the unconscious images of the instincts themselves. In other words, archetypes are patterns of instinctual behaviour. The hypothesis of the collective unconscious is, therefore, no more daring than to assume there are instincts. While many have called this mysticism, Jung’s concept of the collective unconscious is neither a speculative nor a philosophical matter, but an empirical one. The question is: are there or are there not unconscious, universal forms of this kind? If they exist, then there is a region of the psyche which one can call the collective unconscious.

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