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Episode 295 - Plutarch's Absurd Interpretation of Epicurean Absence of Pain

  • Cassius
  • August 14, 2025 at 6:06 AM
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  • Kalosyni
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    • August 29, 2025 at 8:11 AM
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    • #61
    Quote from Rolf

    That said, sitting on a sun lounger at a resort sipping piña coladas for the rest of my days sounds absolutely awful and would certainly not leave me content.

    Letter to Menoeceus:

    [132] "For it is not continuous drinkings and revelings, nor the satisfaction of lusts, nor the enjoyment of fish and other luxuries of the wealthy table, which produce a pleasant life, but sober reasoning, searching out the motives for all choice and avoidance, and banishing mere opinions, to which are due the greatest disturbance of the spirit."

    Quote from Rolf

    I forget who on here said it, but this reminds me a bit of something along the lines of “the perfect/best life is for the gods”. Us mortals are always going to have to compromise like this, and while we can live like the gods for certain periods, we must expect that pains will arise.

    From Diogenes Laertius, "wise man sayings" section:

    "They say also that there are two ideas of happiness, complete happiness, such as belongs to a god, which admits of no increase, and the happiness which is concerned with the addition and subtraction of pleasures."

  • Don
    ΕΠΙΚΟΥΡΕΙΟΣ (Epicurist)
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    • August 29, 2025 at 8:37 AM
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    • #62

    Good quotes, Kalosyni .

    It literally just hit me as I read the Menoikeus quote that:

    Quote from Letter to Menoeceus

    [132] "For it is not continuous drinkings and revelings, nor the satisfaction of lusts, nor the enjoyment of fish and other luxuries of the wealthy table, which produce a pleasant life, but sober reasoning, searching out the motives for all choice and avoidance, and banishing mere opinions, to which are due the greatest disturbance of the spirit."

    A pleasant life is produced by sober reasoning etc. Epicurus doesn't tell Menoikeus that the sum total of a pleasant life is sober reasoning etc but that such a life is produced by those things.

    From my own commentary on that section:

    Rearranging the Greek into a more "English order":

    οὐδ᾽ ὅσα πολυτελὴς τράπεζα ἰχθύων καὶ τῶν ἄλλων ἀλλὰ νήφων λογισμὸς φέρει τὸν ἡδὶν γεννᾷ βίον

    "and nor does an extravagant table of fish and other things bring forth a sweet life but self-controlled reasoning [does bring forth a sweet life]."

  • Cassius
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    • August 29, 2025 at 9:04 AM
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    • #63
    Quote from Rolf

    my imagining of that scenario probably says more about what absence of pain looks like to me than an objective path to such. I do lean a little more Dude than Caesar

    I do lean a little more Dude than Caesar :)

    It seems like perspectives on the best life are like a pendulum, swinging from one extreme to the other, at least in terms of mass popularity. But both ends of the swing have their place, and the pendulum doesn't stay in balance and keep swinging without both.

    Probably could create a "sorites" question about a pendulum by stopping it with your hand and asking "At what point on it's path is the string and the weight acting as a pendulum?" You can isolate points all day long but no single point on the path of the pendulum captures what it means to be a pendulum.

  • Cassius
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    • August 29, 2025 at 9:32 AM
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    • #64

    You know something else i would add to this argument harks back to what Plutarch cited. In arguing that the animals do not stop activity after they are no longer hungry or thirsty, but proceed to play and fly and swim and engage in other activities solely for enjoyment, Plutarch reminds us of Epicurus' core argument. Epicurus takes as the gold standard what the young of all species do before they are corrupted. And while there are many statements about absence of pain that are regularly twisted to imply that we are different, and we as humans should go comatose after we reach a subsistence level of "absence of pain," I am not aware of many surviving statements for the reverse position. The major one I can recall is that of Torquatus in On Ends where "Looking to the young of all species" is specifically stated to be Epicurus' proof that pleasure is by Nature desirable.

    Given that we can all see that the young of all species engage in play, and that Epicurus would have seen the same thing, yet Epicurus never said that he would reject "play" from life, this seems to me a strong argument against the Plutarch "absence of pain is a stated of anesthesia" position. If Epicurus had meant for us to reject the "play" of young animals, he would have said so specifically and not used their conduct as the basis of his philosophy.

    Is anyone aware of other less familiar citations that we can use to bolster this argument (the young of all species pursue active pleasures and therefore so should we) beyond Torquatus?

    Quote

    Epicurus places this standard in pleasure, which he lays down to be the supreme good, while pain is the supreme evil; and he founds his proof of this on the following considerations.

    [30] Every creature, as soon as it is born, seeks after pleasure and delights therein as in its supreme good, while it recoils from pain as its supreme evil, and banishes that, so far as it can, from its own presence, and this it does while still uncorrupted, and while nature herself prompts unbiased and unaffected decisions. So he says we need no reasoning or debate to shew why pleasure is matter for desire, pain for aversion.

  • Cassius August 29, 2025 at 7:22 PM

    Changed the title of the thread from “Episode 295 - TD25 - Plutarch's Absurd Interpretation of Epicurean Absence of Pain” to “Episode 295 - Plutarch's Absurd Interpretation of Epicurean Absence of Pain”.
  • Patrikios
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    • September 6, 2025 at 3:27 PM
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    • #65
    Quote from Cassius
    Quote from Rolf

    Would you say then Cassius that “the absence of pain being the limit of pleasure” is not something I have to hold in my everyday mind as something practical? It’s more just something for use in philosophical reasoning and debate

    I think that having a mental image of the most desirable state is highly practical and even essential and is similar to projecting this as a "godlike life." For that reason I would say that it needs to be held in mind In the same way Epicurus tells Herodotus to keep an outline in mind and to be able to flip back and forth from high level to detail at a moments notice.

    And I would also say that the expansive definition of pleasure to include appreciation of all nonpainful life, particularly mental appreciation of the benefits of a true philosophy, is also a daily or even hourly thing.

    This isn't just for times of debate.

    Rolf thanks for your series of questions to better understand the pleasure/pain concept, and how to apply it.

    As you were asking for practical examples, here is how I have been trying to apply this concept on a daily/hourly basis, as Cassius suggested above.

    We know that even if we have no physical pains or ongoing mental disturbances, every day life is going to present us with perturbations.
    I try to start my day with the “mental appreciation” of the Epicurean framework.

    As I review my schedule and any interactions I will have, I try to mentally preview those interactions, as an Epicurean wise man might conduct himself. That helps me set an open-minded view towards those upcoming meetings or planned calls.

    Another example to apply these concepts is when I take my daily walk near downtown, with lots of construction these days. Instead of being upset about all the sidewalks along my normal walking routes being closed, I set a mental attitude of choosing the most pleasant street and shady sidewalk, while trying to avoid areas with construction workers. So, holding the Epicurean concept in your mind as you go about an active day can lead to a day with more pleasant than painful experiences.

    Do examples as this help you, Rolf ?

    Patrikios

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