Posts by Cassius

We've just had this video submitted by a participant at the Facebook group. It was originally produced in French but there's been an English overlay added, and it's very understandable. I've prepared a very negative review of it which I will post next, but as I told the poster, this is something I definitely recommend watching. Any long and professional treatment of Epicurus is good for publicity, and as I wrote in my review even though I find lots to object to, the video is very thought-proving. To say the least, this is NOT the view of Epicurus I advocate, but it certainly does dramatize many of the issues in dispute!

(I should also warn you that the video is kind of weird in incorporating an actual commercial (for Infomaniak, apparently a cloud provider) into the flow of the discussion.

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Hi, friends! I just watched this funny yet very interesting and well-researched video about Epicurus and his philosophy on a really great philosophy channel called "Monsieur Phi" - it is presented as if the host was interviewing Epicurus. It was released less than a week ago and it already has ~180k views.

The only possible downside is that it is in French. But if your French isn't great, you can follow reading the subtitles, using the automatic translation for the subtitles... or, if totally needed, changing the audio version to an AI-generated english-version (which I wouldn't recommend, since a lot of the nuances and jokes might be lost in translation!)

By the end he touches on the subject of the 2,000 yrs old burnt scrolls on Epicurean philosophy that are being digitally reconstructed: https://l.facebook.com/l.php?u=https%…dIHeNqaiggDC3Gg

Great stuff!

Welcome Marcelo!

Marcelo has confirmed his request by writing:

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Hi, I have a BA in Physics and a great curiosity in the paths of thinking of Epicurus and the other pre-Socrastics. Therefore, no deep knowledge or quest.

All the best.

Marcelo

Welcome marcelobrasil !

There is one last step to complete your registration:

All new registrants must post a response to this message here in this welcome thread (we do this in order to minimize spam registrations).

You must post your response within 24 hours, or your account will be subject to deletion.

Please say "Hello" by introducing yourself, tell us what prompted your interest in Epicureanism and which particular aspects of Epicureanism most interest you, and/or post a question.

This forum is the place for students of Epicurus to coordinate their studies and work together to promote the philosophy of Epicurus. Please remember that all posting here is subject to our Community Standards and associated Terms of Use. Please be sure to read that document to understand our ground rules.

Please understand that the leaders of this forum are well aware that many fans of Epicurus may have sincerely-held views of what Epicurus taught that are incompatible with the purposes and standards of this forum. This forum is dedicated exclusively to the study and support of people who are committed to classical Epicurean views. As a result, this forum is not for people who seek to mix and match Epicurean views with positions that are inherently inconsistent with the core teachings of Epicurus.

All of us who are here have arrived at our respect for Epicurus after long journeys through other philosophies, and we do not demand of others what we were not able to do ourselves. Epicurean philosophy is very different from most other philosophies, and it takes time to understand how deep those differences really are. That's why we have membership levels here at the forum which allow for new participants to discuss and develop their own learning, but it's also why we have standards that will lead in some cases to arguments being limited, and even participants being removed, when the purposes of the community require it. Epicurean philosophy is not inherently democratic, or committed to unlimited free speech, or devoted to any other form of organization other than the pursuit of truth and happy living through pleasure as explained in the principles of Epicurean philosophy.

One way you can be assured of your time here will be productive is to tell us a little about yourself and your background in reading Epicurean texts. It would also be helpful if you could tell us how you found this forum, and any particular areas of interest that you already have.

You can also check out our Getting Started page for ideas on how to use this website.

We have found over the years that there are a number of key texts and references which most all serious students of Epicurus will want to read and evaluate for themselves. Those include the following.

"Epicurus and His Philosophy" by Norman DeWitt

The Biography of Epicurus by Diogenes Laertius. This includes the surviving letters of Epicurus, including those to Herodotus, Pythocles, and Menoeceus.

"On The Nature of Things" - by Lucretius (a poetic abridgement of Epicurus' "On Nature"

"Epicurus on Pleasure" - By Boris Nikolsky

The chapters on Epicurus in Gosling and Taylor's "The Greeks On Pleasure."

Cicero's "On Ends" - Torquatus Section

Cicero's "On The Nature of the Gods" - Velleius Section

The Inscription of Diogenes of Oinoanda - Martin Ferguson Smith translation

A Few Days In Athens" - Frances Wright

Lucian Core Texts on Epicurus: (1) Alexander the Oracle-Monger, (2) Hermotimus

Philodemus "On Methods of Inference" (De Lacy version, including his appendix on relationship of Epicurean canon to Aristotle and other Greeks)

"The Greeks on Pleasure" -Gosling & Taylor Sections on Epicurus, especially the section on katastematic and kinetic pleasure which explains why ultimately this distinction was not of great significance to Epicurus.

It is by no means essential or required that you have read these texts before participating in the forum, but your understanding of Epicurus will be much enhanced the more of these you have read. Feel free to join in on one or more of our conversation threads under various topics found throughout the forum, where you can to ask questions or to add in any of your insights as you study the Epicurean philosophy.

And time has also indicated to us that if you can find the time to read one book which will best explain classical Epicurean philosophy, as opposed to most modern "eclectic" interpretations of Epicurus, that book is Norman DeWitt's Epicurus And His Philosophy.

(If you have any questions regarding the usage of the forum or finding info, please post any questions in this thread).

Welcome to the forum!

Welcome to Episode 302 of Lucretius Today. This is a podcast dedicated to the poet Lucretius, who wrote "On The Nature of Things," the most complete presentation of Epicurean philosophy left to us from the ancient world. Each week we walk you through the Epicurean texts, and we discuss how Epicurean philosophy can apply to you today. If you find the Epicurean worldview attractive, we invite you to join us in the study of Epicurus at EpicureanFriends.com, where we discuss this and all of our podcast episodes.

This week we continue covering Cicero's "Tusculan Disputations" from an Epicurean perspective. We will wrap up several loose ends from last week, complete Section XX, and move forward into XXI.

The loose ends we need to cover are:

1 - Last week we spoke about the difficulty of taking sides in arguments where both sides claim the best of intentions, and even the same intention. This week let's take up the problem of how to proceed with both sides do in fact have good intentions, and let's talk about how to get off the "road to hell" that is paved with good intentions.

2 - We'll extend our discussion from disputes about pleasure to disputes about pain in looking at Cicero's final comment: "But suppose we are mistaken as to his pleasure, are we so too as to his pain? I maintain therefore the impropriety of language which that man uses when talking of virtue, who would measure every great evil by pain?"

As I get this episode finalized I realize that as usual I didn't think fast enough to make a couple of points that need to go along with this topic.

First, as Joshua noted we didn't address Cicero's criticism of associating evil with pain, so we'll address that next week. (Maybe we can spend another week on section 20!)

Second, Joshua mentioned the great difficulty of judging the sincerity and motivation of people who claim to have the same goal but are advocating for very different courses of action. Had I been thinking quickly I would have gone further into that topic, because very frequently both sides of an issue do in fact have what we would consider to be high-minded motivations. There's often no real basis for considering "good faith" to be the test that will allow us to choose between two very different courses of action. As the old saying goes, "the road to hell is paved with good intentions."

What we need to expand on is that in addition to looking at "intention" and "good faith," what Epicurus teaches us to do is to be insightful in calculating the actual results of two courses of action. And that's a question of wisdom and prudence that goes far beyond whether someone has "good intentions" in advocating for a point of view.

So we'll come back to that point next week too!

Episode 301 of the Lucretius Today Podcast is now available. This week our episode is entitled: "Epicurus And The Question Of Ends Justifying Means"

Thank you Patrikios and others!

Happy Birthday to Cassius! Learn more about Cassius and say happy birthday on Cassius's timeline: Cassius

Thanks Martin. Mine have come back too even though I am not aware of having fixed anything. Weird.

Happy Birthday to Adrastus! Learn more about Adrastus and say happy birthday on Adrastus's timeline: Adrastus

Martin are we speaking about the same thing? Mine is showing this as an example from the "Latest" page (this used to be a set of icons, now it's the text of the names)

It has been reported that the "users online" right sidebar box (displayed at very bottom if you have a small screen device) has begun displaying user names in text rather than showing their avatars as normal. This applies to both users on in the last 24 hours and to the "users currently online" boxes.

This occurred last week right before our "glitch" which required the forum to be reset. I would hope that' another problem is not about to reoccur, but at present I don't see any error messages and I am not able to diagnose why the change happened. This time there was no software update to explain the discrepancy.

If anyone else sees any odd forum behavior please let us know in this thread. The display of the users as text rather than icons really isn't a problem, but as soon as we diagnose it we'll change that behavior back to normal.

thanks.

I can't endorse or oppose this book, but this might be worth checking out from a post by Peter Forster at Facebook in the Epicurean group:

I'd like to recommend this book which debunks quantum mysticism. Although it's not related to Epicurean Philosophy I think the principle is the same atoms or quantum particles are not individual units of consciousness.

In the text for this episode, Cicero uses the story of the Gracchi and their reforms to illustrate how dramatically words and goals can differ. It will be worth knowing a little about that background, so here's a pretty good video setting the stage.

Cicero specifically mentions the Sempronian law:

Lex Sempronia - Wikipedia

Also:

Gracchan opposition

Since Piso was in Sicily during his entire consulship, ancient sources do not tell his attitude towards Tiberius Gracchus, who as plebeian tribune moved an ambitious set of reforms to redistribute Roman public lands. It is generally assumed that Piso was among his opponents, because he was later an outspoken enemy of Gaius Gracchus (Tiberius' younger brother), but several politicians initially supported Tiberius and later opposed his reforms or his attempt to be reelected as tribune, starting with Scaevola, Piso's consular colleague.^[31] D C Earl suggests that Piso initially regarded Tiberius' program with a "benevolent neutrality" as he had connections with the Fulvii Flacci and the patrician Claudii, who were Gracchan allies.^[32]

The main anecdote for Piso's opposition is an anecdote placed in his mouth by Cicero. According to Cicero, after Gaius Gracchus passed a law establishing a subsidised grain supply over Piso's opposition, Piso appeared in the queue and when Gaius enquired as to his hypocrisy, he responded "I'm not keen, Gracchus... on you getting the idea of sharing out my property man by man, but if that's what you're going to do, I'll take my cut".^[33][34][35]

Welcome to Episode 301 of Lucretius Today. This is a podcast dedicated to the poet Lucretius, who wrote "On The Nature of Things," the most complete presentation of Epicurean philosophy left to us from the ancient world.

Each week we walk you through the Epicurean texts, and we discuss how Epicurean philosophy can apply to you today. If you find the Epicurean worldview attractive, we invite you to join us in the study of Epicurus at EpicureanFriends.com, where we discuss this and all of our podcast episodes.

This week we be moving forward in Cicero's "Tusculan Disputations," as we of course cover it from an Epicurean perspective, and we will complete Section XX where we finally get to the Gracchus brothers and see how Cicero uses them to illustrate how people can speak much the same words but mean very different things.

Episode 300 of the Lucretius Today Podcast is now available. Today we mark our 300th episode, and in reflecting we end up with an episode entitled: "An Epicurean Twist On The Lesson Of King Canute"

References in this episode:

King Canute and the Tide:

King Canute and the tide - Wikipedia

en.wikipedia.org

Nietzsche on Dictating To Nature:

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Beyond Good And Evil

(Gutenberg edition, translated by Helen Zimmern ) Chapter 1, section 9

You desire to LIVE “according to Nature”? Oh, you noble Stoics, what fraud of words! Imagine to yourselves a being like Nature, boundlessly extravagant, boundlessly indifferent, without purpose or consideration, without pity or justice, at once fruitful and barren and uncertain: imagine to yourselves INDIFFERENCE as a power—how COULD you live in accordance with such indifference? To live—is not that just endeavouring to be otherwise than this Nature? Is not living valuing, preferring, being unjust, being limited, endeavouring to be different? And granted that your imperative, “living according to Nature,” means actually the same as “living according to life”—how could you do DIFFERENTLY? Why should you make a principle out of what you yourselves are, and must be? In reality, however, it is quite otherwise with you: while you pretend to read with rapture the canon of your law in Nature, you want something quite the contrary, you extraordinary stage-players and self-deluders! In your pride you wish to dictate your morals and ideals to Nature, to Nature herself, and to incorporate them therein; you insist that it shall be Nature “according to the Stoa,” and would like everything to be made after your own image, as a vast, eternal glorification and generalism of Stoicism! With all your love for truth, you have forced yourselves so long, so persistently, and with such hypnotic rigidity to see Nature FALSELY, that is to say, Stoically, that you are no longer able to see it otherwise—and to crown all, some unfathomable superciliousness gives you the Bedlamite hope that BECAUSE you are able to tyrannize over yourselves—Stoicism is self-tyranny—Nature will also allow herself to be tyrannized over: is not the Stoic a PART of Nature?… But this is an old and everlasting story: what happened in old times with the Stoics still happens today, as soon as ever a philosophy begins to believe in itself. It always creates the world in its own image; it cannot do otherwise; philosophy is this tyrannical impulse itself, the most spiritual Will to Power, the will to “creation of the world,” the will to the causa prima.

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This is the level at which these issues of what "science" says really concern us. This, from that article, is what I would say Epicurus was concerned about too.

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Bacon despised Aristotle’s ideas on deductive reasoning, not only because it was a direct contradiction to his methods of inductive reasoning, but also because he felt that it was more suited to disputation than for the discovery of practical facts. Additionally, Bacon saw syllogistic reasoning, which is a form of deductive reasoning that was widely used at that time, as “utterly useless for discovering the laws of nature and for applying them to the solution of practical problems”, which, as discussed before, was Bacon’s prime purpose for science. (Broad, 1958, p.51). This is because the general premises of which reasoned the conclusion were derived too rashly and were drawn from flawed observation, or worse, no observation and experimentation at all; he called this phenomenon the ‘anticipation of nature’. Furthermore, Bacon saw Aristotle’s procedures of syllogism as being circular: the premise of the syllogism was also a conclusion that had to be supported by premises; a process that would go round and round forever, never achieving any form of practical application (Dear, 2009, p.4; Bacon, 2020, sec.31). His solution was his method of inductive reasoning which started with the collection of data, followed by methodical, inductive investigation which produces applicable, practical knowledge (Klein & Giglioni, 2018, sec.5). Therefore, Bacon heavily criticised Aristotle’s method of deductive reasoning, as it did not serve the purpose of science and was highly inaccurate to deriving truthful facts and this criticism, he hoped, would convince the people of his time to use his method of inductive reasoning.

Quote from Rolf

it seems as if “absence of pain” as a concept denoting the limit of pleasure is primarily intended as proof that a life of consistent pleasure is possible and attainable. If pleasure had no limit, then we’d constantly be trying to fill our bottomless cup.

Since that is the analogy that is explicitly stated at the opening of Lucretius Book 6, I think you are on firm ground:

Quote from Lucretius Book 6 - Bailey

he then did understand that it was the vessel itself which wrought the disease, and that by its disease all things were corrupted within, whatsoever came into it gathered from without, yea even blessings; in part because he saw that it was leaking and full of holes, so that by no means could it ever be filled; in part because he perceived that it tainted as with a foul savor all things within it, which it had taken in.

also:

Quote from Rolf

As I’m writing this it doesn’t seem as clear to me as it did in my head… This seemingly simple topic makes me head spin!

What you wrote is very clear and makes complete sense. When you see that the vessel has a limit then you see that it can be filled. The problem comes in trying to stretch the analogy too far. Analogizing an Epicurean-inspired life to a well-formed jar solves the false allegation that a life of pleasure can never be complete, but it does not answer the question of what kind of pleasure you should use to fill your jar.

If any pleasure would do, what about the pleasure of thinking that god directs your life so that everything works together for good if you love the lord, or the pleasure of thinking that you will be lifted to heaven when you die? It is undeniable that those thoughts can be pleasurable too -- are you going to fill your jar with those kinds of pleasures?

The answer is "no," and while the vessel analogy can still be used to an extent (maybe you can say that those pleasures evaporate so the jar doesn't stay full) the vessel analogy can't fulfill every need for explanation of the issues.

This wouldn't be a problem except for those who want to suggest that "absence of pain" is a specific pleasure in itself. It is impossible to name such a pleasure, because all pleasures and pains are discrete experiences, and "absence of anything" doesn't describe a specific experience. Absence of a heap of sand doesn't tell you anything about what IS at the location you are discussing. Absence of pain tells you that pleasure is there, but ONLY because you have previously identified that whenever pain is absent, what is in that location is some form of pleasure. But you aren't stating what kind of pleasure is present without going into further detail, and if anyone wants to suggest that all pleasures are exactly the same then they are speaking nonsense. That's ust like Epicurus describes (in the letter to Menoeceus) the man who says that it is better to never be born, or rush to death. Such a man is talking lies or nonsense, because he could easily end is life if that is what he really thought.