Posts by Cassius

Great article Charles. I see you consider it a rough draft but it is so lengthy and detailed that when you get it to the point where you approve I'd like to move it into an "article" so that it appears in rotation on the front page. Let me know when you are ready to do that, and if you have a graphic that you'd like to see attached to it (otherwise we can make a generic one).

I think we need to make more use of these "longer-form" posts on general issues by listing them as articles so that the rotate on that section of the front page, where lurkers are more likely to see them.

Glad to have you Little Rocker. Thanks for responding to the welcome email and I feel sure I speak for many others here in saying that we look forward to hearing more from you.

I want to be sure these two comments (especially Elli's) get saved:

Welcome Little Rocker

Note: In order to minimize spam registrations, all new registrants must respond in this thread to this welcome message within 72 hours of its posting, or their account is subject to deletion. All that is required is a "Hello!" but of course we hope you will introduce yourself and let us know if you have had previous studies or background in philosophy, what prompted your interest in Epicureanism, and if you have any questions. And feel free to join in on one or more of our conversation threads under various topics found throughout the forum.

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 / Rules of the Forum our Not Neo-Epicurean, But Epicurean and our Posting Policy statements and associated posts.

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 some 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 other viewpoints, 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 by our community of happy living through the principles of Epicurean philosophy.

One way you can be most assured of your time here being productive is to tell us a little about yourself and personal 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 have which would help us make sure that your questions and thoughts are addressed.

In that regard 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.

1. "Epicurus and His Philosophy" by Norman DeWitt
2. The Biography of Epicurus by Diogenes Laertius. This includes the surviving letters of Epicurus, including those to Herodotus, Pythocles, and Menoeceus.
3. "On The Nature of Things" - by Lucretius (a poetic abridgement of Epicurus' "On Nature"
4. "Epicurus on Pleasure" - By Boris Nikolsky
5. The chapters on Epicurus in Gosling and Taylor's "The Greeks On Pleasure."
6. Cicero's "On Ends" - Torquatus Section
7. Cicero's "On The Nature of the Gods" - Velleius Section
8. The Inscription of Diogenes of Oinoanda - Martin Ferguson Smith translation
9. A Few Days In Athens" - Frances Wright
10. Lucian Core Texts on Epicurus: (1) Alexander the Oracle-Monger, (2) Hermotimus
11. Philodemus "On Methods of Inference" (De Lacy version, including his appendix on relationship of Epicurean canon to Aristotle and other Greeks)
12. "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.

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.

Welcome to the forum!

Thanks again to everyone in the thread so far. I have updated the Facebook group with a new post:

Quote from Don

monthly assembly of his school on the 20th was established.

From our point of view, what about Jan 20 vs Feb 20?

That reminds me that I haven't updated the Facebook post I made on this, so to drive the numbers up even further it would be great to have a summary post here in this same thread to which I could point to as a follow-up

Thank you Nate!!

I see that you liked those Don but i was also going to joke:

Quote from Don

At least natural colors like hues of red, yellow, blue, etc.

Hows that for a series of "natural" colors -- especially the fluorescent purple!

I was thinking you were asking for maybe some "pale" variations that sort of match the sky?

But no doubt in any way of looking at it any color that brings pleasure to the user fits the bill! So again thank you Nate!

I remember when I came across Pharsalia maybe six years ago I downloaded a text version and ran it through a text-to-speech converter and listened to the whole thing.

Most of it was blood and guts and makes the Plague of Athens section in Lucretius Book 6 sound like a walk in the park. I remember thinking that I had never heard so many creative ways to slash the bodies of soldiers into pieces.

However I also remember that there was a section devoted to Pompey's defeat that went on and on about how terrible the result was -- something to the effect that the whole world was crying that Pompey had lost and what might have been if he had won the battle. I wish I could find that as it would be a good section to post and perhaps illustrate a parallel in sentiment if not in subject matter. If I come across it I will.

Should lend itself to color variations if the similarity gets too confusing! I probably won't switch but I do like it too!

This issue is well worth keeping alive. The Brown translation is head and shoulders above that of Creech and someone really deserves credit for the advancement.

And the Pharsalia poem is one we don't discuss often, given its very different topic, but the last I looked at it I can surely see the attraction that it holds for someone who likes Lucretius. If I recall correctly it's a very "romantic" tribute to the "republican" side that I would expect most of the Epicureans sided with and I can see a very strong "what might have been" attraction in translating both poems.

Quote from Don

btw, I really like this line of thinking of Kalosyni and the graphics that Nate has been working up!!

I suppose by now at the advanced age I am it is getting a little easier to judge the seasons by position of the sun in the sky, but even now it's kind of hard. On the other hand the phase of the moon sure is a lot more immediate and easier to judge, so I can see why people thought it made good sense to use it as the basis for a calendar.

This is an interesting approach and I look forward to seeing what the birthday experts think. It sort of makes it more immediate when you can see the changes on the face of the moon.

Tonight - November 30th - we'll be meeting as normal. Join us if you can, and if you haven't joined us before and need the link, please message Cassius.

My OJ Simpson crack seems relevant too. In criminal law there's the "beyond a reasonable doubt" standard of proof, which is cryptically unwound to mean "a doubt for which you can give a reason."

On the other hand civil courts use the "preponderance of the evidence" or "more likely than not" standard.

And there's a lot of theory behind why one standard is appropriate in one context versus another, with "the need for finality" coming into play as maybe the ultimate reasoning behind having any standard at all.

So these are complicated issues but we deal with them every day and it makes sense to make it as clear as possible so that we can "affirm that which does not await confirmation" which maybe seems to be Epicurus' terminology.

Obviously we should wait before affirming a thing to be true when the evidence is inconclusive, and that's the part we are all comfortable with today.

But the rest of the story is that if we don't have good reason to wait before affirming an opinion to be true, then we shouldn't wait, seems to be the idea, especially when the issue is something important (supernatural gods, hell, heaven) which will have a direct impact on our enjoyment of life if we don't take a position.

Connects directly and in fascinating ways we need to explore! If the glove doesn't fit you must acquit!

We have to be able to identify when the evidence supports multiple causes, and when it supports only a single conclusion.

That seems to be directly the issue in PD24, which by reason of its inclusions in the doctrines indicates how important this issue was to Epicurus:

PD24. If you reject any single sensation, and fail to distinguish between the conclusion of opinion, as to the appearance awaiting confirmation, and that which is actually given by the sensation or feeling, or each intuitive apprehension of the mind, you will confound all other sensations, as well, with the same groundless opinion, so that you will reject every standard of judgment. And if among the mental images created by your opinion you affirm both that which awaits confirmation, and that which does not, you will not escape error, since you will have preserved the whole cause of doubt in every judgment between what is right and what is wrong.

It's definitely not easy to articulate this since we've been acclimated to the skeptical position that nothing is knowable, but it does all fit together when you think about it. You have to firmly identify in your mind the method, realize that you're not omniscient and this is the only real standard you have, and then not get shaken by arguments like "You can't be sure because you haven't been there."

I was thinking a few minutes ago, that's EXACTLY the implication in Cicero's jab at Velleius -- he's saying that since Velleius had NOT just come down from the Epicurean intermundia, he shouldn't be taking any firm positions on it.

Unless we firmly identify the fallacy in thinking that "you haven't been there so you don't know" invalidates every claim of knowledge, we never get anywhere.

I have never stuck my head in an oven and turned on the gas and lit a match but i am CERTAIN that that is not something that will benefit me from doing. And no amount of "you don't know because you haven't done it" will shake my confidence in that conclusion.

This is a thread to work toward a summary of "General principles of deception detection." At this point the purpose of the thread would be to collect and comment on good sources which discuss techniques for detecting deception. The thread can go in many directions but largely in the spirit of this from Lucian's "Alexander the Oracle Monger," to collect advice and methods for evaluating credibility and detecting fraud:

Quote from Lucian

And at this point, my dear Celsus, we may, if we will be candid, make some allowance for these Paphlagonians and Pontics; the poor uneducated “fat-heads” might well be taken in when they handled the serpent—a privilege conceded to all who choose—and saw in that dim light its head with the mouth that opened and shut. It was an occasion for a Democritus, nay, for an Epicurus or a Metrodorus, perhaps, a man whose intelligence was steeled against such assaults by skepticism and insight, one who, if he could not detect the precise imposture, would at any rate have been perfectly certain that, though this escaped him, the whole thing was a lie and an impossibility.

and this from Lucretius Book One:

Quote from Lucretius

You may, Yourself, some time or other, feel like turning Away from my instruction, terrified By priestly rant. How many fantasies They can invent to overturn your sense Of logic, muddle your estates by fear! And rightly so, for if we ever saw A limit to our troubles, we'd be strong, Resisters of religion, rant and cant, But as things are, we have no chance at all With all their everlasting punishments waiting us after death.

For example, the United States Ninth Circuit has this list of instructions given to jurors in evaluating the credibility of witnesses in criminal cases: https://www.ce9.uscourts.gov/jury-instructions/node/343

3.9 CREDIBILITY OF WITNESSES

In deciding the facts in this case, you may have to decide which testimony to believe and which testimony not to believe. You may believe everything a witness says, or part of it, or none of it.

In considering the testimony of any witness, you may take into account:

(1) the opportunity and ability of the witness to see or hear or know the things testified to;

(2) the witness’s memory;

(3) the witness’s manner while testifying;

(4) the witness’s interest in the outcome of the case, if any;

(5) the witness’s bias or prejudice, if any;

(6) whether other evidence contradicted the witness’s testimony;

(7) the reasonableness of the witness’s testimony in light of all the evidence; and

(8) any other factors that bear on believability.

Sometimes a witness may say something that is not consistent with something else he or she said. Sometimes different witnesses will give different versions of what happened. People often forget things or make mistakes in what they remember. Also, two people may see the same event but remember it differently. You may consider these differences, but do not decide that testimony is untrue just because it differs from other testimony.

However, if you decide that a witness has deliberately testified untruthfully about something important, you may choose not to believe anything that witness said. On the other hand, if you think the witness testified untruthfully about some things but told the truth about others, you may accept the part you think is true and ignore the rest.

The weight of the evidence as to a fact does not necessarily depend on the number of witnesses who testify. What is important is how believable the witnesses were, and how much weight you think their testimony deserves.

Quote from Don

I suppose you could state that out of the gate then give reasons for it.

Yes I think that's generally the best way. Try to make a clear statement, and then explain it, rather than go from question to question to question as Socrates does in the Platonic dialogues.

I think partly I am analyzing this as a lawyer, where the rules of court generally are that the judge will sometimes tell the witness (when the question is appropriate) to "Answer yes or no, and then you can explain your answer...."

And partly I am trying to analyze this from an "ordinary person" standard, which is where we generally want to be proficient in talking (as opposed to talking within professional philosophy settings). We can't help normal people if they can't understand what we are talking about.

It's not a question of being more or less accurate, because it's possible to state the issue in understandable terms, as Lucretius does in Book 4. Or as Diogenes of Oinoanda does when he says that we admit that there is a flux, but it is no so fast that we are not able to comprehend it. Maybe the issue is one of "rhetoric" but that's another example of a word which has connotations that have overcome the word's usefulness.

It's certainly possible to debate the question of knowledge into oblivion, but I think Epicurus has his finger on a very practical problem. The "priests" succeed in their manipulations in many cases precisely because they have convinced normal people that the questions and answers are too complicated for them to understand. The only way out of that box is to begin to unwind the issues involved in what "understanding" is in the first place so that people can "resist the threats of the priests."

Quote from Diogenes of Oinoanda

Fr. 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.

I've always liked this phrase in particular: "After all, who will choose to seek what he can never find?"

The goal of the priests is to discourage people from even questioning them, and they succeed when they convince people that no answers and no knowledge is even possible. If you can never know anything, never be sure of anything, never be certain of anything - then why bother questioning authority in the first place?

It's interesting to think about what terms to talk in. When Don says:

Quote from Don

Are we talking about an actual place of fire and brimstone inhabited by condemned souls existing after death in the Christian mythology?

I'd have to say that I have no reason to believe such a "place" exists in the universe other than in the context of Christian mythology. My experience of the universe demonstrates to me - to high degree of confidence - that there is no supernatural overlord - either benevolent or malicious - dealing out punishment. My experience also demonstrates to me that I am no more than my physical parts working in unison and out of that comes my consciousness. When I die, and my physical parts dissolve back into atoms and void, there's not going to be any thing - there will be no thing - which would or could be sent to a place like this Christian figment of the imagination.

.... most reasonable people (98%?) are going to interpret that as as clear answer, and they are going to say to themselves and to each other (when talking about Don).... "Don is certain hell does not exist / Don takes the position that he knows that hell does not exist."

We as people sensitive to philosophical niceties shy away from terms like "know" and "are certain" because we don't like the philosophical sparring that goes along with those terms in philosophical contexts, But I would wager that most of the world does not think like that. And borrowing the terminology from Seneca they are looking to us for answers that they can understand, not riddles where we seem like we are evading giving a direct answer for reasons they cannot understand.

I think that's where Epicurus was willing to go considerably further than people in modern philosophical discussions are willing to go. He was standing up to Pyrrho and Socrates and he was willing to directly assert that it is possible to have confidence in knowledge and to say that indeed there are things that you "know" to be true -- even though you haven't been there or seen it for yourself. (When we think Epicurean confidence in atoms - which the Epicureans never saw or touched - it's kind of funny to be even having this discussion about taking firm positions on things we can't sense directly. Of course Epicureans were confident about things they had never experienced - and could never experience - except through indirect evidence!)

We're talking here in this thread in the abstract, and not about particular conversations with particular people. The context is going to determine the best wording. But the point of this thread, and the real point of the epicurean manner of argument it seems to me, is that it is possible to have confidence in the core conclusions of Epicurus and for Epicureans to say that they "know" that pleasure and pain are the ultimate guides, that there is no life after death, etc. etc. And in the proper context, even to say to ourselves or to other people that we are "certain" of them.

We crossposted again and i added more:

Quote from Cassius

Or are you trying to drown me in a sea of words and answer questions with questions and leave me unsatisfied like that gadfly Socrates?"