Posts by Cassius

What about the hole in the sides?

I don't think I will add this to the chart yet, but I've always thought that the famous "monkey skull" mosaic had obvious Epicurean allusions. At this moment I can't find prior threads on it so I will post a new thread here:

Thread

The "Monkey Skull" Mosaic From Pompeii

Let's discuss here to what extent this mosaic has Epicurean elements:

Cassius

May 19, 2022 at 8:55 AM

I put this graphic together a LONG time ago and while it probably still has some usefulness I would like to go back and totally revise the commentary. Til then here is the original version. I know we've discussed this before so there may be an earlier thread, but what I am remembering may have taken place on Facebook rather than here. If anyone finds a prior discussion on the website please paste the link here and I'll update things.

Let's discuss here to what extent this mosaic has Epicurean elements:

Excellent site - thanks!

I see also:

Bottari's illustration of the Epicurus-Metrodorus double herm found in 1742 under S. Maria Maggiore in Rome.

And I see there are many downloadable 3d printable scans of this sculpture.

I wish I understood how this was displayed. Anyone have thoughts on that? In the middle of a room so you could walk around all sides? Is the hope simply for transporting it somehow, or was this a mounting to something underneath?

Joshua - Kalosyni has drafted a possible header for the 20th gathering.

Do you think we know for sure that this double-head has Metrodorus on the reverse rather than Hermarchus? I think you've talked about that one before - would you know of a reliable museum page site?

Started May 19, 2022:

If, gentlemen, the point at issue between these people and us involved inquiry into "what is the means of happiness?" and they wanted to say "the virtues" (which would actually be true), it would be unnecessary to take any other step than to agree with them about this, without more ado. But since, as I say, the issue is not "what is the means of happiness?" but "what is happiness and what is the ultimate goal of our nature?", I say both now and always, shouting out loudly to all Greeks and non-Greeks, that pleasure is the end of the best mode of life, while the virtues, which are inopportunely messed about by these people (being transferred from the place of the means to that of the end), are in no way an end, but the means to the end. Let us therefore now state that this is true, making it our starting-point. (Diogenes of Oinoanda)

Fr. 32

... [the latter] being as malicious as the former.

I shall discuss folly shortly, the virtues and pleasure now.

If, gentlemen, the point at issue between these people and us involved inquiry into «what is the means of happiness?» and they wanted to say «the virtues» (which would actually be true), it would be unnecessary to take any other step than to agree with them about this, without more ado. But since, as I say, the issue is not «what is the means of happiness?» but «what is happiness and what is the ultimate goal of our nature?», I say both now and always, shouting out loudly to all Greeks and non-Greeks, that pleasure is the end of the best mode of life, while the virtues, which are inopportunely messed about by these people (being transferred from the place of the means to that of the end), are in no way an end, but the means to the end.

Let us therefore now state that this is true, making it our starting-point.

Suppose, then, someone were to ask someone, though it is a naive question, «who is it whom these virtues benefit?», obviously the answer will be «man.» The virtues certainly do not make provision for these birds flying past, enabling them to fly well, or for each of the other animals: they do not desert the nature with which they live and by which they have been engendered; rather it is for the sake of this nature that the virtues do everything and exist.

Each (virtue?) therefore ............... means of (?) ... just as if a mother for whatever reasons sees that the possessing nature has been summoned there, it then being necessary to allow the court to asked what each (virtue?) is doing and for whom .................................... [We must show] both which of the desires are natural and which are not; and in general all things that [are included] in the [former category are easily attained] .....

Martin Ferguson Smith's translation of the Inscription: http://www.english.enoanda.cat/the_inscription.html

Ended May 19, 2022:

Moreover, unless the constitution of the world is thoroughly understood, we shall by no means be able to justify the verdicts of our senses. Further, our mental perceptions all arise from our sensations; and if these are all to be true, as the system of Epicurus proves to us, then only will cognition and perception become possible. ... [W]hen cognition and knowledge have been invalidated, every principle concerning the conduct of life and the performance of its business becomes invalidated. So from natural science we borrow courage to withstand the fear of death, and firmness to face superstitious dread, and tranquillity of mind, through the removal of ignorance concerning the mysteries of the world, and self-control, arising from the elucidation of the nature of the passions and their different classes....

("Torquatus" -  Cicero's "On Ends" I-XIX)

Many of the things we could list as "images, nicknames, or things" associated with Epicurus deserve a thread of their own, but we can start with a list or table and then branch off as needed. Here's an effort for a start. Please suggest others and I will add them to the list. One purpose of this list will be to help in development of graphics and other "creative" presentations.

Thank you Joshua! I would really like to nail this down once and for all. I guess I am half blind but the sketches don't seem to matxh the originals in their cases nearly as well as that od Epicurus does. No possible confusion there...

I thought we had another very good session tonight - thanks to everyone who participated and especially Kalosyni for her presentation.

I admit even after years of study I still get confused when comparing the busts of Metrodorus and Hermarchus.

For example I thought this is Metrodorus:

But I am not 100% sure of that, and I don't have good side by side and authoritatively labeled PHOTOS of the existing busts from Herculaneum.

Can anyone help with that?

In this compilation of the ETCHINGS, the faces look pretty distinguishable:

But when I compare these to that photo (above) it's not at all easy for me to say which is which. Is the photo the same as the bust on the left or the right of that photo? And what's the right name labeling?

From Wikipedia, but that to me doesn't really look like EITHER of the etchings.

This Wednesday the 25th of May will be the fourth Wednesday of the month, and in accord with our planning this would be the week that we talk about art and music and poetry. The way we described it at Eventbrite was:

-Fourth Wednesday of the Month - Sharing Epicurean Ideas In The Modern World - Discuss ideas for engagement with people who don't know Epicurean Philosophy but who might be open to discussing it.

Let's use this thread to make suggestions as to topics to include - which means if you have a suggestion and would like to talk about it, please post it here.

Quote from Kalosyni

These are all nuances, and interesting to talk about.

Yes, right, because we sometimes choose not to survive if the cost in pain in our view would be too great.

Survival itself is valuable only to the extent that it would lead to more pleasure than pain.

So I think we're agreeing that any goal to "survive" is a valuable goal only to the extent that we think it will lead to more pleasure than pain.

I wonder if it was for reasons like this that Nietzsche went for a "will to power" rather than "will to survive." Of course I think there's lots of other opinion out there on how "survival" may be the automatic goal that kicks in instinctively, but that "survival for the sake of survival" isn't on many philosophers' list of good ideas, unless the survival lead to something else (in Epicurus' case pleasure).

Kalosyni's post causes me to continue beating the poor dead horse by an image that Joshua's post evokes:

Quote from Joshua

First Snow in Alsace

by Richard Wilbur

The snow came down last night like moths

Burned on the moon; it fell till dawn,

Covered the town with simple cloths.

Absolute snow lies rumpled on

What shellbursts scattered and deranged,

Entangled railings, crevassed lawn.

Display More

The picture I now have in my mind to double down on the point is thinking of those poor devils in the trenches fighting WW1 (I'm not sure where Alsace is but I'll take it as close enough to the trench warfare area).

Even if I were huddled down in a trench in miserable cold and wet conditions keeping my head down and listening to shellbursts exploding overhead, I submit an Epicurean in that position should still look at every moment by moment decision using the same criteria I would if I were at a banquet in Paris:

Every decision every moment comes down to the same issue: By what standards do we make our decisions. Even in the trench an inch or a second away from possible death, the answer is the same: Every decision is weighed by the same question: "What will happen to me if I make this choice? Will this choice bring me greater pleasure or greater pain?"

Or as stated in the Vatican Sayings:

VS71. Every desire must be confronted by this question: What will happen to me if the object of my desire is accomplished, and what if it is not?

I don't think that's limited to "every desire" in the sense of choosing from vanilla vs chocolate ice cream. It's the ultimate question that has to be automatized and used as rigorously as you can to optimize every second of your life.

EDIT: .... the ultimate question.... as opposed to:

"What would God want me to do?"

"What would I do if I were a virtuous person?"

"What would logic and reason alone (if I were a Vulcan like Mr Spock) tell me to do?"

Ok so our agenda for tonight will be a different order from last week. Tonight will be:

(1) Welcomes
(2) Special Presentaiton by Kalosyni

(3) PD2

(4) Goodbyes

1 - yes credit for this topic goes to Marco, not to me... I just added the pedantic word playing

2 - Kalosynis view of the definition is the common one, yet to understand the philosophy we have to use the broader one that Epicurus was using. That makes it necessary to speak to both types of people and practice being understood to both.

Quote from Don

"I want to feel pleasure so I'll go to war." or "War gives me pleasure."

I think we're pretty much on the same page after reading the recent posts.

I think the issues that arise in discussing things like this is mainly a matter of keeping multiple contexts in mind.

Those two statements of course as written without additional context would be highly unlikely to make sense in most cases.

But since everything is a "case" more than a "rule" even those two could be tied to a context and make sense:

"I want to continue to feel pleasure at living under the Roman Republic so I will participate in assassinating Julius Caesar and go to war against Anthony and Octavian." (That would be something I could easily hear Cassius Longinus saying, given his letters to Cicero justifying his Epicurean beliefs, but as always when discussing the Roman Civil War there seem to be a lot of things going on beneath the surface so I am not really sure whose side I would take if i had been there)

"War against the Persians will lead to great pleasure if am able able to save Sparta and Greece." (I could hear Leonidas saying something like that prior to Themopalyae.)

But really at this point there's probably nothing further to be accomplished in illustrating the point. As usual I think we're basically at the same position. The interesting point that we can file away for the future is the extent to which illustrations like this are helpful in the "teaching" aspect of Epicurean philosophy. For the same reason that we discussed it we probably do need good examples of the point that only "pleasure" itself is ALWAYS a desirable feeling (because our nature presents itself to us that way.

That means everything else (even the **choice** to pursue a particular pleasure at a particular moment) has to be evaluated contextually.

And I don't think we are just playing with words. I think the clear articulation of these issues has to come before we can clearly understand it or express the point to others.

"but I wouldn't phrase it as happiness and joy are the "product of war."

My main clarification in this point is that I would not say (and don't think I did) that they are ALWAYS the product of war but pleasure CAN BE the product of war and of many other things that we find generally disreputable.

The test is always in the consequences, because if a thing in fact generates any degree of pleasure, it is pleasurable at least for that moment. Maybe not a wise idea at all, but the proof of whether any pleasure is generated is in the actual result for the time that pleasure is generated, rather than all the ultimate consequences of pain which may or may not occur later.