It has been suggested that this week we do a general review of Prolepsis / Anticipations. This is a deep topic with lots of uncertainty but several of us have discussed this numbers of times and i think we can have an articulate discussion about the general outlines of the topic that would be of help to newer people.

Sunday June 22 - Topic: Prolepsis
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Sunday Weekly Zoom. This and every upcoming Sunday at 12:30 PM EDT we will continue our new series of Zoom meetings targeted for a time when more of our participants worldwide can attend. This week's discussion topic: "Epicurean Prolepsis". To find out how to attend CLICK HERE. To read more on the discussion topic CLICK HERE.
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This would be helpful and greatly appreciated!
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I probably won't be able to join this Sunday but in case prolepsis is being discussed, I think this can help new people to understand the idea of Epicurean prolepsis. There's a book called 'Thinking, Fast and Slow' by Daniel Kahneman. Disclaimer: I haven't read the book and I don't know how scientifically sound the book is. System 1 presented in the book, however, is pretty close to describing what Epicurus might have in mind with his prolepsis description. Maybe it's something worth talking about.
Here are relevant excerpts from Wikipedia:
QuoteThe book's main thesis is a differentiation between two modes of thought: "System 1" is fast, instinctive and emotional; "System 2" is slower, more deliberative, and more logical.
QuoteIn the book's first section, Kahneman describes two different ways the brain forms thoughts:
- System 1: Fast, automatic, frequent, emotional, stereotypic, unconscious. Examples (in order of complexity) of things system 1 can do:
- determine that an object is at a greater distance than another
- localize the source of a specific sound
- complete the phrase "war and ..."
- display disgust when seeing a gruesome image
- solve 2 + 2 = ?
- read text on a billboard
- drive a car on an empty road
- think of a good chess move (if you're a chess master)
- understand simple sentences
- System 2: Slow, effortful, infrequent, logical, calculating, conscious. Examples of things system 2 can do:
- prepare yourself for the start of a sprint
- direct your attention towards the clowns at the circus
- direct your attention towards someone at a loud party
- look for the woman with the grey hair
- try to recognize a sound
- sustain a faster-than-normal walking rate
- determine the appropriateness of a particular behavior in a social setting
- count the number of A's in a certain text
- give someone your telephone number
- park into a tight parking space
- determine the price/quality ratio of two washing machines
- determine the validity of a complex logical reasoning
- solve 17 × 24
- System 1: Fast, automatic, frequent, emotional, stereotypic, unconscious. Examples (in order of complexity) of things system 1 can do:
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I am still drawn to the idea that prolepsis is the subconscious faculty of "pattern recognition" or the mental faculty of discerning significant patterns within the cacophony of sensation. Over time, similar patterns are recognized and fine tuned. Sensations flood our minds constantly. Prolepsis allows us to make sense of sensations, then once patterns are identified within the sensations, we can begin to assign concepts to those patterns cognitively/consciously.
For example, let's use an infant. Her visual senses pick up sensory stimulation. Prolepsis allows her to identify a pattern. She has no language to attach a word to the pattern, but she can pull a recurring pattern from the sensations of lights, shapes, colors, shadows flooding her visual field. The pattern comes and goes. Leaves and returns. Pleasurable feelings accompany this pattern. Later, she will be reinforced to accompany this visual pattern with the sound "mama." The sensations come first, prolepsis comes next, rational assignment of concepts follows after that.
That's where my head is at right now; however, I'm still not wed to a dogmatic acceptance of Epicurean categories and concepts of how the mind works. Epicurus was brilliant in some of his ideas with very little empirical evidence available to him. But his ideas are 2,000+ years old. That's one reason I like to read about modern cognitive science, and I still think the most intriguing research is the work of Dr. Lisa Feldman Barrett and others about the minds using prediction as a means of dealing with the world. That prediction to me smells a lot like prolepsis, too.
Theory of constructed emotion - Wikipedia
I think that Cassius doesn't necessarily like endorsing one scientific view too much or trying to shoehorn Epicurean philosophy into a modern theory, and I agree somewhat. For me, modern science - investigations into nature - is a way to update Epicurus' spirit if not the letter of his physics.
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I think that Cassius doesn't necessarily like endorsing one scientific view too much or trying to shoehorn Epicurean philosophy into a modern theory, and I agree somewhat. For me, modern science - investigations into nature - is a way to update Epicurus' spirit if not the letter of his physics.
I am all for discussing modern validations of Epicurean theory too, but the reason for my different emphasis is to get people on board with the philosophical issues that Epicurus was dealing with so we can see why he thought this issue was important.
Much like atomism is an explanation of the way the world works that is graspable and gives confidence that the universe is natural rather than divine, I we need to understand that Epicurus was assembling a theory to provide confidence that a reasonable explanation of knowledge can be grasped without requiring us to believe in ideal forms, recollection of past lives, etc.
When you grasp at a conceptual level what Epicurus was doing, you're not as likely to fall to the problem of toying with the theory as a purely historical predecessor to modern science. Just like there's a lot more to Lucretius than atomism, you see that a big-picture analysis of the problem of knowledge is still very relevant today.
As DofO said in identifying the ultimate question:
QuoteFr. 5
[Others do not] explicitly [stigmatise] natural science as unnecessary, being ashamed to acknowledge [this], but use another means of discarding it. For, when they assert that things are inapprehensible, what else are they saying than that there is no need for us to pursue natural science? After all, who will choose to seek what he can never find?
Now Aristotle and those who hold the same Peripatetic views as Aristotle say that nothing is scientifically knowable, because things are continually in flux and, on account of the rapidity of the flux, evade our apprehension. We on the other hand acknowledge their flux, but not its being so rapid that the nature of each thing [is] at no time apprehensible by sense-perception. And indeed [in no way would the upholders of] the view under discussion have been able to say (and this is just what they do [maintain] that [at one time] this is [white] and this black, while [at another time] neither this is [white nor] that black, [if] they had not had [previous] knowledge of the nature of both white and black.
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