Joshua what is Thoreau referring to a "trifling in comparison with those which my neighbors have undertaken"?

What neighbors and what labors?

This is relevant to something I was considering yesterday. I was re-reading Nietzsche's "Antichrist," and finding myself in agreement with most of it, but with the strong exception of the following "Chapter" 30. The wording here is typically roundabout but to the extent Nietzsche is labeling Epicurus or Epicureanism as "afraid" of pain I think that is absolutely wrong. Nor do I think Epicurus was "extremely susceptible to pain and irritation" or that "touch" was unendurable.... So of course to call Epicurus a "decadent" in these terms I believe to be absolutely incorrect.

That's why I ask about the background of Thoreau's comment..... I definitely see that the accusation Nietzsche raises can be justified in some situations, and I can see the possibility of referring to Hercules' efforts in the wrong way might be a symptom of that. In the Lucretius example, I don't see a motivation of "fear" or "extreme sensitivity" --- I see simple common sense being used to avert mortal danger, and I see Lucretius as praising Epicurus for defeating enemies much more subtle and oppressive than lions. And of course we know that Epicurus said we explicitly sometimes choose pain.

Without knowing Thoreau's comparison however I wonder what Thoreau's point was?

Der Antichrist
30.

The instinctive hatred of reality: the consequence of an extreme susceptibility to pain and irritation—so great that merely to be "touched" becomes unendurable, for every sensation is too profound.

The instinctive exclusion of all aversion, all hostility, all bounds and distances in feeling: the consequence of an extreme susceptibility to pain and irritation—so great that it senses all resistance, all compulsion to resistance, as unbearable anguish (—that is to say, as harmful, as prohibited by the instinct of self-preservation), and regards blessedness (joy) as possible only when it is no longer necessary to offer resistance to anybody or anything, however evil or dangerous—love, as the only, as the ultimate possibility of life…

These are the two physiological realities upon and out of which the doctrine of salvation has sprung. I call them a sublime super-development of hedonism upon a thoroughly unsalubrious soil. What stands most closely related to them, though with a large admixture of Greek vitality and nerve-force, is epicureanism, the theory of salvation of paganism. Epicurus was a typical decadent: I was the first to recognize him.—The fear of pain, even of infinitely slight pain—the end of this can be nothing save a religion of love…

Also to the tiger example, and Epicurean might say: "What the heck are you doing hanging out around cliffs where tigers are everywhere?"

See Lucretius Book Five:

If you think

The feats of Hercules compare with his,

You'll wander in error, almost out of your mind.

How could that gap-mouth, the Nemean lion,

Harm us today? What could the bristly boar

From Arcady do, or the Cretan bull, or the freak

Of Lerna, ruffed with poisonous snakes, accomplish?

Of what avail Geryon's triple menace,

Bronze-plumed Stymphalian marsh birds, or the fire

Blown out by Diomed's horses? And that dragon,

Glowering fierce and huge, coiled round a treetrunk,

Guarding the golden apples of the west

By the Atlantic's merciless rage of rock

And shore - how could he damage us? We never

Go there, not one of us; neither do strangers,

Barbarians, folk uncivilized.

I see this on that page:

If indulging in the strawberry in fact distracts us from finding our way out of the cliffhanging, then indeed it's a bad thing to do even more so from an Epicurean perspective than from any other.

Seems to me the key here - and this is why Don and most of us don't care for hypotheticals is that your choice of contextual facts says as much about you as it does anything else.

To presume that there's no way out of problems becomes an attitude as much as the opposite "can-do" attitude -- the well-known "Captain Kirk" alternative of changing the rules of the game rather than giving in to defeat without every last possible exertion.

So i can see why the quote includes the "don't be distracted" alternative.

Do we see life as suffering where we bounce from one life-threatening dilemma and we have to scrap every little bit of happiness we can before we are devoured by tigers?

Or are we in charge of our lives and moving as aggressively as possible to experience pleasure and avoid pain?

For those who haven't seen it before this portrays the alternative views better than anything else I've seen. While I would say Epicurus wouldn't embrace either alternative exactly as portrayed here, I see the Epicurean view as much closer to that of the Cavell / Raymond Massey (the tall guy who is excited about the moonshot and wants to explore the universe), with Buddhist views as much closer to Parsworthy (the shorter guy who says the moonshot is "monstrous" and calls humanity "so fragile, so weak - little animals" and asks for an "age of happiness" and "rest"):

"it is .... this, or ....that, all the universe, or nothing. Which shall it be?"

Quote from Kalosyni

That "train" being death? --- Or the end of civilization?

definitely not the state of being dead, because that brings no pain. Don't want to stray too far into politics here, but I think we can safely make the general observation that there are lot of very unpleasant things potentially on the horizon well short of the end of civilization. That leads to the next comment:

Quote from Kalosyni

But at what point do you decide to keep "partying" even if the "Titanic" may be sinking?

I suppose if you were absolutely sure that you were going to die then a little more partying makes sense.

But in most cases, even if you were actually on the Titanic, I think it would make the most sense to use every second to scour the decks looking for devices that might help you float long enough to be rescued. "Necessity is the mother of invention." So as far as "the end of civilization" goes there are a lot of alternatives for someone really committed to survival and living on happily. It's a basic Epicurean core value that we don't need commercialism or luxury and there are plenty of places left in the world where one can live simply away from the crowd. Most of the things we talk about as the end of civilization are more the loss of luxuries than something that is impossible to survive if we put our minds to it ahead of time and intelligently.

Great posts - my comments are not of the same quality but here goes:

Quote from Kalosyni

And I am wondering how hedonic calculus fits in, which normally I see as dealing with making choices in regard to pleasure. Maybe this is simple, or maybe there is more than what meets the eye?

Given that "pleasure" includes everything in life that we find worth pursuing, I see the calculus that Epicurus was suggesting as embracing every single moral choice.

Quote from Nate

It takes the support of a trusted friend to know you well enough to offer nuanced advice.

Yes, it takes friends to accomplish a lot of things, and to sustain them. The individual acting alone isn't going to go nearly as far as he/she can with friends on their side.

Quote from Nate

Anyway, CBT made it easier for me to go on to tolerate the slings and arrows of outrageous fortune. What it failed to do was provide direction.

That's one of the core criticisms I read about CBT -- it doesn't suggest a positive idea of what a healthy human being will do once "cured" of temporary problems, and without an orientation toward how to proceed positively in life it amounts to looking to Tylenol or Aspirin as the goal of life.

Quote from Nate

n a larger context, I was actually obsessing over making a critical decision that warranted my anxious behavior.

Yep. I sometimes think that we (in general, in today's world) aren't nearly anxious ENOUGH! We've blinded ourselves with religious-like incantions to endure the anxiety that ought to be there even more than it is now if we fully realized that the train is indeed coming down the track we're standing on.

From our discussion:

An earlier post about Lucian's "Death of Peregrine"

Thread

Lucian: The Death of Peregrine - Epicurean Commentary on Christianity

Aside from the famous "What will this babbler say?" in regard to Paul of Tarsus, which was said by an Epicurean or possibly a Stoic, there are few if any texts representing the views of an ancient Epicurean on the early Christians. The only example other than Acts 17:18 which known to me is the commentary of Lucian (who was Epicurean either in reality or in spirit) in his "Death of Peregrine":

"It was now that he came across the priests and scribes of the Christians, in Palestine, and picked…

Cassius

March 28, 2019 at 3:37 PM

Full text: https://www.sacred-texts.com/cla/luc/wl4/wl420.htm

The fun part (best to read the full essay to get the full context, but this is the most salient commentary on the early Christians:

Quote

It was now that he came across the priests and scribes of the 11 Christians, in Palestine, and picked up their queer creed. I can tell you, he pretty soon convinced them of his superiority; prophet, elder, ruler of the Synagogue--he was everything at once; expounded their books, commented on them, wrote books himself. They took him for a God, accepted his laws, and declared him their president. The Christians, you know, worship a man to this day,--the distinguished personage who introduced their novel rites, and was crucified on that account. Well, the end of it was that Proteus was arrested and thrown12 into prison. This was the very thing to lend an air to his favourite arts of clap-trap and wonder-working; he was now a made man. The Christians took it all very seriously: he was no sooner in prison, than they began trying every means to get him out again,--but without success. Everything else that could be done for him they most devoutly did. They thought of nothing else. Orphans and ancient widows might be seen hanging about the prison from break of day. Their officials bribed the gaolers to let them sleep inside with him. Elegant dinners were conveyed in; their sacred writings were read; and our old friend Peregrine (as he was still called in those days) became for them "the modern Socrates." In some of the Asiatic 13 cities, too, the Christian communities put themselves to the expense of sending deputations, with offers of sympathy, assistance, and legal advice. The activity of these people, in dealing with any matter that affects their community, is something extraordinary; they spare no trouble, no expense. Peregrine, all this time, was making quite an income on the strength of his bondage; money came pouring in. You see, these misguided creatures start with the general conviction that they are immortal for all time, which explains the contempt of death and voluntary self-devotion which are so common among them; and then it was impressed on them by their original lawgiver that they are all brothers, from the moment that they are converted, and deny the gods of Greece, and worship the crucified sage, and live after his laws. All this they take quite on trust, with the result that they despise all worldly goods alike, regarding them merely as common property. Now an adroit, unscrupulous fellow, who has seen the world, has only to get among these simple souls, and his fortune is pretty soon made; he plays with them.

As I noted during the podcast, seems I have read commentators to say that this might be the earliest - and maybe only - example of an ancient Epicurean (if we consider Lucian to be one) commenting on Christianity.

Corresponding Sections of Lucretius:

1 - Life on Other Worlds -- Book One:

[1023] Now turn your mind, I pray, to a true reasoning. For a truth wondrously new is struggling to fall upon your ears, and a new face of things to reveal itself. Yet neither is anything so easy, but that at first it is more difficult to believe, and likewise nothing is so great or so marvelous but that little by little all decrease their wonder at it. First of all the bright clear color of the sky, and all it holds within it, the stars that wander here and there, and the moon and the sheen of the sun with its brilliant light; all these, if now they had come to being for the first time for mortals, if all unforeseen they were in a moment placed before their eyes, what story could be told more marvelous than these things, or what that the nations would less dare to believe beforehand? Nothing, I trow: so worthy of wonder would this sight have been. Yet think how no one now, wearied with satiety of seeing, deigns to gaze up at the shining quarters of the sky! Wherefore cease to spew out reason from your mind, struck with terror at mere newness, but rather with eager judgement weigh things, and, if you see them true, lift your hands and yield, or, if it is false, gird yourself to battle.

For our mind now seeks to reason, since the sum of space is boundless out beyond the walls of this world, what there is far out there, whither the spirit desires always to look forward, and whither the unfettered projection of our mind flies on unchecked.

[1048] First of all, we find that in every direction everywhere, and on either side, above and below, through all the universe, there is no limit, as I have shown, and indeed the truth cries out for itself and the nature of the deep shines clear. Now in no way must we think it likely, since towards every side is infinite empty space, and seeds in unnumbered numbers in the deep universe fly about in many ways driven on in everlasting motion, that this one world and sky was brought to birth, but that beyond it all those bodies of matter do naught; above all, since this world was so made by nature, as the seeds of things themselves of their own accord, jostling from time to time, were driven together in many ways, rashly, idly, and in vain, and at last those united, which, suddenly cast together, might become ever and anon the beginnings of great things, of earth and sea and sky, and the race of living things. Wherefore, again and again, you must needs confess that there are here and there other gatherings of matter, such as is this, which the ether holds in its greedy grip.

[1067] Moreover, when there is much matter ready to hand, when space is there, and no thing, no cause delays, things must, we may be sure, be carried on and completed. As it is, if there is so great a store of seeds as the whole life of living things could not number, and if the same force and nature abides which could throw together the seeds of things, each into their place in like manner as they are thrown together here, it must needs be that you confess that there are other worlds in other regions, and diverse races of men and tribes of wild beasts.

[1077] This there is too that in the universe there is nothing single, nothing born unique and growing unique and alone, but it is always of some tribe, and there are many things in the same race. First of all turn your mind to living creatures; you will find that in this wise is begotten the race of wild beasts that haunts the mountains, in this wise the stock of men, in this wise again the dumb herds of scaly fishes, and all the bodies of flying fowls. Wherefore you must confess in the same way that sky and earth and sun, moon, sea, and all else that exists, are not unique, but rather of number numberless; inasmuch as the deep-fixed boundary-stone of life awaits these as surely, and they are just as much of a body that has birth, as every race which is here on earth, abounding in things after its kind.

2. Development of Language - Book Five:

[1011] Then after they got themselves huts and skins and fire, and woman yoked with man retired to a single [home, and the laws of marriage] were learnt, and they saw children sprung from them, then first the race of man began to soften. For fire brought it about that their chilly limbs could not now so well bear cold under the roof of heaven, and Venus lessened their strength, and children, by their winning ways, easily broke down the haughty will of their parents. Then, too, neighbours began eagerly to form friendship one with another, not to hurt or be harmed, and they commended to mercy children and the race of women, when with cries and gestures they taught by broken words that ’tis right for all men to have pity on the weak. Yet not in all ways could unity be begotten, but a good part, the larger part, would keep their compacts loyally; or else the human race would even then have been all destroyed, nor could breeding have prolonged the generations until now.

[1028] But the diverse sounds of the tongue nature constrained men to utter, and use shaped the names of things, in a manner not far other than the very speechlessness of their tongue is seen to lead children on to gesture, when it makes them point out with the finger the things that are before their eyes. For every one feels to what purpose he can use his own powers. Before the horns of a calf appear and sprout from his forehead, he butts with them when angry, and pushes passionately. But the whelps of panthers and lion-cubs already fight with claws and feet and biting, when their teeth and claws are scarce yet formed. Further, we see all the tribe of winged fowls trusting to their wings, and seeking an unsteady aid from their pinions.

[1041] Again, to think that any one then parcelled out names to things, and that from him men learnt their first words, is mere folly. For why should he be able to mark off all things by words, and to utter the diverse sounds of the tongue, and at the same time others be thought unable to do this? Moreover, if others too had not used words to one another, whence was implanted in him the concept of their use; whence was he given the first power to know and see in his mind what he wanted to do? Likewise one man could not avail to constrain many, and vanquish them to his will, that they should be willing to learn all his names for things; nor indeed is it easy in any way to teach and persuade the deaf what it is needful to do; for they would not endure it, nor in any way suffer the sounds of words unheard before to batter on their ears any more to no purpose.

[1056] Lastly, what is there so marvellous in this, if the human race, with strong voice and tongue, should mark off things with diverse sounds for diverse feelings? When the dumb cattle, yea and the races of wild beasts are wont to give forth diverse unlike sounds, when they are in fear or pain, or again when their joys grow strong. Yea verily, this we may learn from things clear to see.

[1063] When the large loose lips of Molossian dogs start to snarl in anger, baring their hard teeth, thus drawn back in rage, they threaten with a noise far other than when they bark and fill all around with their clamour. Yet when they essay fondly to lick their cubs with their tongue, or when they toss them with their feet, and making for them with open mouth, feign gently to swallow them, checking their closing teeth, they fondle them with growling voice in a way far other than when left alone in the house they bay, or when whining they shrink from a beating with cringing body.

[1073] Again, is not neighing seen to differ likewise, when a young stallion in the flower of his years rages among the mares, pricked by the spur of winged love, and from spreading nostrils snorts for the fray, and when, it may be, at other times he whinnies with trembling limbs?

[1078] Lastly, the tribe of winged fowls and the diverse birds, hawks and ospreys and gulls amid the sea-waves, seeking in the salt waters for life and livelihood, utter at other times cries far other than when they are struggling for their food and fighting for their prey. And some of them change their harsh notes with the weather, as the long-lived tribes of crows and flocks of rooks, when they are said to cry for water and rains, and anon to summon the winds and breezes.

[1087] And so, if diverse feelings constrain animals, though they are dumb, to utter diverse sounds, how much more likely is it that mortals should then have been able to mark off things unlike with one sound and another.

3. Universe works without control of Gods (Book One):

[1090] And if you learn this surely, and cling to it, nature is seen, free at once, and quit of her proud rulers, doing all things of her own accord alone, without control of gods. For by the holy hearts of the gods, which in their tranquil peace pass placid years, and a life of calm, who can avail to rule the whole sum of the boundless, who to hold in his guiding hand the mighty reins of the deep, who to turn round all firmaments at once, and warm all fruitful lands with heavenly fires, or to be at all times present in all places, so as to make darkness with clouds, and shake the calm tracts of heaven with thunder, and then shoot thunderbolts, and often make havoc of his own temples, or moving away into deserts rage furiously there, plying the bolt, which often passes by the guilty and does to death the innocent and undeserving?

[1105] And since the time of the world’s birth, and the first birthday of sea and earth, and the rising of the sun, many bodies have been added from without, and seeds added all around, which the great universe in its tossing has brought together; that from them sea and lands might be able to increase, and from them too the mansion of the sky might gain new room and lift its high vault far away from the lands, and the air might rise up. For from all places all bodies are separated by blows each to its own kind, and they pass on to their own tribes; moisture goes to moisture, with earthy substance earth grows, fires forge fires, and sky sky, until nature, parent of all, with perfecting hand has brought all things on to the last end of growing; as it comes to pass, when there is now no whit more which is sent within the veins of life, than what flows out and passes away. Here the growth of all things must stop, here nature by her powers curbs increase.

For whatsoever things you see waxing large with joyful increase, and little by little climbing the steps to full-grown years, take more into themselves than they send out from their body, so long as food is passed easily into all their veins, and so long as the things are not so widely spread that they throw off much, and cause waste greater than that on which their growth feeds. For of a surety you must throw up your hands and grant that many bodies flow away and pass from things; but more must needs be added to them, until they have reached the topmost point of increase. Then little by little age breaks their powers and their full-grown strength, and wastes away on the downhill path.

For verily the huger a thing is and the wider it is, when once its bulk begins to go, the more bodies now does it scatter abroad and throw off from itself, nor is its food easily dispersed into all its veins, nor is there store enough, whence matter may arise and be supplied to equal the vast ebb which it gives out. With reason then they perish, when all things have been made rare by the ebb, and yield before the blows from without, inasmuch as at last food fails the aged life, nor do bodies from without cease to thump upon it, and wear it away, and to overcome it with hostile blows.

[1144] Thus then even the walls of the wide world all round will be stormed and fall into decay and crumbling ruin. For it is food which must needs repair all things and renew them, food must support them, and food sustain all things; yet all is vain, since neither the veins can bear to receive what is enough, nor does nature furnish all that is needful. Yea, even now its life is broken, and the worn-out earth scarce creates tiny animals, though once it created all the tribes, and brought to birth huge bodies of wild beasts.

For it was no golden rope, I trow, which let down the races of living things from heaven above on to the fields, nor did the sea or the waves, that lash the rocks, create them, but the same earth conceived them, which now nourishes them of her substance. Moreover, at first by herself of her own accord she created for mortals the smiling crops and glad vine-plants, herself brought forth sweet fruits and glad pastures; which now scarce wax great, though aided by our toil: we wear out our oxen and the strength of our husbandmen: we exhaust the iron ploughshare, though scarce supplied by the fields so much do they grudge their produce and increase our toil.

We have now completed our series of Zoom meetings in the A Few Days In Athens Book Review. Today's edition - our Seventeenth Session - is a recap of the series with comments from the participants. We have the entire series on Youtube for your reference at any time, and we'll probably make them available in audio podcast form for easier access. Thanks to the participants and we hope these will be useful in the future.

Gosh Joshua's post reminded me of something I can't believe I forgot.

Root304, you may also be interested in Thomas Cooper:

Thread

Thomas Cooper MD

[Admin Note: I am going to hijack Godfrey's post (which was originally here) and start a new thread from it on the topic of Thomas Cooper MD, materialist and friend of Thomas Jefferson]:

I would very much like to move Thomas Cooper into the "avowed Epicurean" category, but unfortunately I have not been able to find any references to Epicurus or Lucretius in Cooper's surviving writing which would allow me to do that. Hopefully at some point in the future someone can help me marshal the evidence…

Godfrey

April 4, 2021 at 6:53 PM

So far as i can find Cooper never wrote about Epicurus, but his writings include "The Scripture Doctrine of Materialism" which argues that "materialism" is the true doctrine of the old and new testaments, and gives lots of cites from the Bible in support of the point!

He also wrote: A View of the Metaphysical and Physiological Arguments In Favor of Materialism which makes the same arguments but not from a scriptural point of view.

I feel sure that Cooper was a closeted friend of Epicurus, but he held a very public teaching position at the top of a very public university in a very Christian state (South Carolina) so I feel sure his absence of mentioning Epicurus was self-censorship to try to survive in his teaching position. But regardless of that his arguments are very Epicurean-compatible IMHO.

Yes that's a good thought as to Gassendi, though I don't recommend the approach of looking for commonalities either.

There is an english version of Gassendi available. We worked on a digital transcription but didn't get it in very good final form.

Check this location:

Gassendi’s Epicurus – NewEpicurean

Welcome to Episode One Hundred Twenty Four of Lucretius Today.

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

I am your host Cassius, and together with our panelists from the EpicureanFriends.com forum, we'll walk you through the ancient Epicurean texts, and we'll discuss how Epicurean philosophy can apply to you today. We encourage you to study Epicurus for yourself, and we suggest the best place to start is the book "Epicurus and His Philosophy" by Canadian professor Norman DeWitt.

If you find the Epicurean worldview attractive, we invite you to join us in the study of Epicurus at EpicureanFriends.com, where you will find a discussion thread for each of our podcast episodes and many other topics.

Today we continue in Epicurus' letter to Herodotus, and address some difficult material about the properties and qualities of atoms and bodies and what it means to exist. We probably raise more issues than we answer in this episode, so please review the show notes and we will come back to these issues in the next show.

Now let's join Joshua reading today's text:

Bailey

And in addition to what we have already said we must believe that worlds, and indeed every limited compound body which continuously exhibits a similar appearance to the things we see, were created from the infinite, and that all such things, greater and less alike, were separated off from individual agglomerations of matter; and that all are again dissolved, some more quickly, some more slowly, some suffering from one set of causes, others from another.

[74] And further we must believe that these worlds were neither created all of necessity with one configuration nor yet with every kind of shape. Furthermore, we must believe that in all worlds there are living creatures and plants and other things we see in this world; for indeed no one could prove that in a world of one kind there might or might not have been included the kinds of seeds from which living things and plants and all the rest of the things we see are composed, and that in a world of another kind they could not have been.

[75] Moreover, we must suppose that human nature too was taught and constrained to do many things of every kind merely by circumstances; and that later on reasoning elaborated what had been suggested by nature and made further inventions, in some matters quickly, in others slowly, at some epochs and times making great advances, and lesser again at others. And so names too were not at first deliberately given to things, but men’s natures according to their different nationalities had their own peculiar feelings and received their peculiar impressions, and so each in their own way emitted air formed into shape by each of these feelings and impressions, according to the differences made in the different nations by the places of their abode as well.

[76] And then later on by common consent in each nationality special names were deliberately given in order to make their meanings less ambiguous to one another and more briefly demonstrated. And sometimes those who were acquainted with them brought in things hitherto unknown and introduced sounds for them, on some occasions being naturally constrained to utter them, and on others choosing them by reasoning in accordance with the prevailing mode of formation, and thus making their meaning clear.

[77] Furthermore, the motions of the heavenly bodies and their turnings and eclipses and risings and settings, and kindred phenomena to these, must not be thought to be due to any being who controls and ordains or has ordained them and at the same time enjoys perfect bliss together with immortality (for trouble and care and anger and kindness are not consistent with a life of blessedness, but these things come to pass where there is weakness and fear and dependence on neighbors). Nor again must we believe that they, which are but fire agglomerated in a mass, possess blessedness, and voluntarily take upon themselves these movements. But we must preserve their full majestic significance in all expressions which we apply to such conceptions, in order that there may not arise out of them opinions contrary to this notion of majesty. Otherwise this very contradiction will cause the greatest disturbance in men’s souls. Therefore we must believe that it is due to the original inclusion of matter in such agglomerations during the birth-process of the world that this law of regular succession is also brought about.

HICKS

After the foregoing we have next to consider that the worlds and every finite aggregate which bears a strong resemblance to things we commonly see have arisen out of the infinite. For all these, whether small or great, have been separated off from special conglomerations of atoms; and all things are again dissolved, some faster, some slower, some through the action of one set of causes, others through the action of another. It is clear, then, that he also makes the worlds perishable, as their parts are subject to change. Elsewhere he says the earth is supported on the air.

[74] And further, we must not suppose that the worlds have necessarily one and the same shape. On the contrary, in the twelfth book "On Nature" he himself says that the shapes of the worlds differ, some being spherical, some oval, others again of shapes different from these. They do not, however, admit of every shape. Nor are they living beings which have been separated from the infinite. For nobody can prove that in one sort of world there might not be contained, whereas in another sort of world there could not possibly be, the seeds out of which animals and plants arise and all the rest of the things we see. And the same holds good for their nurture in a world after they have arisen. And so too we must think it happens upon the earth also.

[75] Again, we must suppose that nature too has been taught and forced to learn many various lessons by the facts themselves, that reason subsequently develops what it has thus received and makes fresh discoveries, among some tribes more quickly, among others more slowly, the progress thus made being at certain times and seasons greater, at others less.

Hence even the names of things were not originally due to convention, but in the several tribes under the impulse of special feelings and special presentations of sense primitive man uttered special cries. The air thus emitted was moulded by their individual feelings or sense-presentations, and differently according to the difference of the regions which the tribes inhabited.

[76] Subsequently whole tribes adopted their own special names, in order that their communications might be less ambiguous to each other and more briefly expressed. And as for things not visible, so far as those who were conscious of them tried to introduce any such notion, they put in circulation certain names for them, either sounds which they were instinctively compelled to utter or which they selected by reason on analogy according to the most general cause there can be for expressing oneself in such a way.

[77] Nay more: we are bound to believe that in the sky revolutions, solstices, eclipses, risings and settings, and the like, take place without the ministration or command, either now or in the future, of any being who at the same time enjoys perfect bliss along with immortality. For troubles and anxieties and feelings of anger and partiality do not accord with bliss, but always imply weakness and fear and dependence upon one's neighbours. Nor, again, must we hold that things which are no more than globular masses of fire, being at the same time endowed with bliss, assume these motions at will. Nay, in every term we use we must hold fast to all the majesty which attaches to such notions as bliss and immortality, lest the terms should generate opinions inconsistent with this majesty. Otherwise such inconsistency will of itself suffice to produce the worst disturbance in our minds. Hence, where we find phenomena invariably recurring, the invariableness of the recurrence must be ascribed to the original interception and conglomeration of atoms whereby the world was formed.

Episode 123 of the Lucretius Today Podcast is now available. This week we tackle the implications of "properties" and "qualities" of matter in the context of "time."

Root304 that is a tough one because there's an ultimate level of total incompatibility. However I suspect that one book you might be interested in would be DeWitt's "St Paul and Epicurus" which you can read in full at this location:

Epicurus.info : E-Texts : Title

Don laughs, but wait til you hear the episode and it will REALLY be confusing! However, the first step toward unraveling things is to at least "put it out there" what we want to talk about! If intersecting circles is the essence of a Venn diagram, then this is really tricky.

To amplify on this one:

4 - Bodies also have "qualities" which can and do change without changing their essence, which include slavery, poverty, riches, war, peace, rest, motion. (See Loeb / Hicks edition of DIogenes Laertius, page 600.)

Are in fact rest, motion, and TIME properly considered to be Qualities / Events? I think so based on what I am reading. I point this out because it seems to me it is one thing to consider bondage/liberty/riches/poverty etc to be "qualities" but to consider "time" and "motion" and "rest" to be qualities stretches our normal use of the word "quality."

"Event" seems a much more appropriate word for time and motion and rest than "quality" or "accident," and that's likely another argument for using the term "Event" to describe this category.

OK I recognize that the circles in the diagram above don't intersect, so maybe it's not really a Venn diagram. That's where we need an improved version, because one of the points is that the word "properties" appears to be used in Epicurean texts as referring in some contexts to both (1) the unchanging aspects of atoms (weight, shape, and size) and in other contexts to (2) the essential aspects of some bodies which, if lost, lead to what we consider to be the destruction of the body, like loss of weight to a stone, or loss of moisture to the sea, or loss of heat to fire, which events would destroy that object at least in our perception of it.

Sorry for the delay in getting this week's episode posted, but it should be up later today. In the meantime as it goes through editing, here are some comments;

1 - Joshua brought up the highly useful idea of using Venn Diagrams to illustrate issues involving the relationship between Properties and Qualities. I'm going to slap together a preliminary version for discussion purposes but it's likely to be either wrong or woefully incomplete. It would be an EXCELLENT idea to get a good one however.

This one needs to be torn apart and put back together but it is a starting point for thought / discussion:

Takeaways:

1 - Nothing has permanent unchanging existence except atoms and void (no realm of Platonic ideals or Aristotelian Essences)

2 - The atoms have no unchanging eternal properties other than shape, weight, and size. The void has only one eternal and unchanging property: it provides space in which bodies exist.

3 - Human senses cannot penetrate to observe directly the level of unchanging atoms - our sensations occur on the level of "bodies" that we see in the world around us, and therefore our level of existence is subject to change.

3 - Some bodies we consider to have "properties," which are aspects like weight to stones which cannot be changed at our level of existence without destroying what we perceive to be its essence.

4 - Bodies also have "qualities" which can and do change without changing their essence, which include slavery, poverty, riches, war, peace, rest, motion. (See Loeb / Hicks edition of DIogenes Laertius, page 600.)

5 - Successful living requires being able to understand how the world we live in arises from the atomic level, and how some things change while others do not change, all without the creation or supervision of supernatural gods.

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Updated Graphic for this wednesday - thanks Kalosyni -

Most of that is beyond my experience to comment on, but it does call to mind this passage in the biography of Epicurus, which indicates to me that he would be interested in the direction you are studying. Hopefully others who are familiar with some of those therapies will have more helpful comment.