Posts by Cassius

Quote from Martin

no fridge,

Now THAT's where I personally draw the line for sure!

Yes I would love to see that too Godfrey but I don't think any English versions are available. They do have some material in English in their website, but it's not much.

I have no idea!

The award in this thread for best answer goes to Nate!

You never know exactly where discussions will end up and I want to remember to comment about this so posting it now:

We ended up with some interesting opinions on the meaning of:

Quote from Cassius

No! Epicurus was not uneducated: the real philistines are those who ask us to go on studying till old age the subjects that we ought to be ashamed not to have learnt in boyhood.

Martin raised the issue: Is this a reference to continuing to study "music and geometry, arithmetic and astronomy," or a broader reference to philosophy itself?

You'll need to hear our discussion to get the subtlety of the difference but I had previously thought this a reference more to "philosophic conclusions in general" such as "pleasure is the goal" rather than to the other sciences. In particular, what is that that the word "learnt" or "learned" is supposed to refer to? Does that imply that a particular study to be "completed?"

For those of you who may have heard recent AFDIA sessions, is this related to Kevin's observation that he wondered whether Epicurus thought he had "figured out" certain important questions with some sense of finality?

I'll get the episode posted as soon as I can but this is one question raised today that I think will be worth discussing.

I think BOTH and maybe you're right that I have heard "heathen" more than hedon - but I know I have heard "you little hedon" and googling produces other instances beyond what I posted.

We're going to have to find ways to rehabilitate the word -- maybe name some cats and dogs "Hedon" and post cute pictures of them across the internet

Quote from EricR

I really enjoy poetic writing like that. How can you resist a line like "the winter of grim Stoicism"?

I can't. It is outstanding and appropriate!

Eric first it's good to see you post again. You have many recent "soul-mates" I would predict in both Scott and Kalosyni.

Also -- I will look to see if that material from De Casseres is on Archive.org or other place where we can link to more of the text. If you know of a place please go ahead and add it here too. I gather that he was at least somewhat sympathetic to Nietzsche and there are bound to be more parallels to follow.

Quote from Don

Hedonic calculus also seems to be popular with positive psychology researchers, as well as hedonic treadmill. I think we can potentially learn a lot from this field of research as long as we don't get hung up on terms and approach with a critical eye.

Also agreed. Unfortunately the associations those guys and most people attached to the word are almost uniformly negative. I remember when I was much younger some of the older people would call unruly children "You little Hedon!"

There have been several mentions of the term "hedonic calculus," and in doing some reading I find this quote from DeWitt which in which he criticizes this term (in the form of "calculus of pleasure":

Cite is to the letter to Meneoceus, which Bailey has as:

[130] Yet by a scale of comparison and by the consideration of advantages and disadvantages we must form our judgment on all these matters. For the good on certain occasions we treat as bad, and conversely the bad as good.

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Seems like it has been a while - good to hear from you Titus!

What you are asking for (in my view) is the complete version of PD03 and PD04, which are at the links. To me, it is much easier to see from the full original PD03 and PD04 that Stoicism is not at all called for and is the worst possible answer. And for a full discussion of how PD03 and PD04 work together, you will want to check Chapter 12 ("The New Hedonism") of DeWitt's Book.

Even then, there are layers and layers of issues to be unraveled in "the good is easily obtained" and "the terrible is easily endured," not only superficially with the words used, but again in responses to Platonic arguments against Pleasure as the "highest good."

That's why at best I see the Tetrapharmakon as a memory device for those who take the time to study the details. At worst (and I expect this happens far too often) the third and fourth make the eyes glaze over, or act as turnoffs for people who see them as hopelessly unrealistic.

So I would say that you provide a good test! The discussion of the Tetrapharmakon can either (1) serve what I would say is its only real usefulness, that of reminding of the topics and spurring the reader to seek out the details and work understand them, or (2) turn the reader off to the work involved in finding out what they really mean, and encourage him or her to move on to an easier-to-follow philosophy.

Let's be sure to (1) answer all your questions, but also (2) let's keep in mind (since you are thinking a lot about how to jump-start Epicurean communities) the hazards involved in teaching from the Tetrapharmakon. I would like to see as much discussion as possible of both.

Major Philosophical Points Of Chapter Four:

1. Pride need not always lead a man to cut mount Athos in two, like Xerxes; nor ambition, to conquer a world, and weep that there is yet not another to conquer, like Alexander; nor vanity, to look in a stream at his own face till he fall in love with it, like Narcissus. When we cannot cut an Athos, we may leave uncut our beard; when we cannot mount a throne, we may crawl into a tub; and when we have no beauty, we may increase our ugliness. If a man of small, or even of moderate talents, be smitten with a great desire of distinction, there is nothing too absurd, perhaps nothing too mischievous, for him too commit. Our friend, the cynic, happily for himself and his neighbors, seems disposed to rest with the absurd. Erostratus took to the mischievous — to eternize his name destroying that temple, by the building of which Etesiphon immortalized his. Be it our care to keep equally clear of the one as the other."
2. "The desire of distinction, though often a dangerous, and often an unhappy desire, is likewise often, though I believe here sometimes were a better word, a fortunate one. It is dangerous in the head of a fool; unhappy, in that of a man of moderate abilities, or unfavorable situation, who can conceive a noble aim, but lacks the talent or the means necessary for its attainment. It is fortunate only in the head of a genius, the heart of a sage, and in a situation convenient for its development and gratification. These three things you will allow do not often meet in one person."
3. " The fate of greatness will always be enviable, even when the darkest storms trouble its course. Well-merited fame has in itself a pleasure so much above all pleasures, that it may weigh in the balance against all the accumulated evils of mortality. Grant, then, our great men to have been fortunate; are they, as you say, so many? Alas! my son, we may count them on our fingers. A generation, the most brilliant in genius, leaves out of its thousands and millions but three or four, or a dozen, to the worship, even to the knowledge of futurity.""
4. "No," said Leontium, playfully tapping his shoulder, "the master will make a distinction between what is beyond the reach of our capacity, and what beyond the reach of our practice. Erostratus might never have planned the edifice he destroyed; Ctesiphon could not always have planned it."
5. "I see you have a good memory," returned the master. "I did say so, and I think it still. Many might have been heroes, and many philosophers, had they had a desire to be either; had accident or ambition made them look into themselves, and inquire into their powers; but though jewels be hid in a sack of oats, they will never be found, unless the oats be shaken. Remember, however, we are now speaking of one class of men only —the ambitious; and the ambitious will never have any seeds in them, bad or good, that will not generate and produce their proper fruit. Ambition is the spur, and the necessary spur of a great mind to great action; when acting upon a weak mind it impels it to absurdity, or sours it with discontent."

Oh you know one more thing that I think points up the benefit of the forum method of study.

When we had the prior discussion of the Tetrapharmakon mentioned above, I don't remember being focused on the issue of how closely we should follow the "Greatest Good" formulation in Torquatus.

Now that we've been through that, and discussed issues like Scott raised in the last AFDIA book review, I think my issues with the Tetrapharmakon are very similar to those which I have with the "greatest good" formulation:

It's possible to summarize or to abstract too strongly to the point where essential details get left out, and that's what I think is defective in both of these two formulations.

I am a big fan of outlining and I love to do it, but part of the trick of doing it right is to distill the elements down to the essentials without cutting too much, or without cutting too little.

We've discussed my issues with the Tetrapharmakon above, but those are pretty exactly my issues with the "Greatest good" --- those two words themselves are full of ambiguities and questions, and the statement "the greatest good is pleasure" can be handy but is dangerously thin on specifics. Taken out of context of Epicurean philosophy as a whole the slogan "the greatest good is pleasure" is dangerously incomplete and would lead to a very incorrect interpretation of the philosophy.

While we have formulations that are somewhat similar from Epicurus and Lucretius, we don't have those exact formulations, and probably for good reason. Neither the Tetrapharmakon or the "greatest good is pleasure" seems to have been written directly by either one of them, and i think this current discussion points out reasons why that might be the case.

But at any rate, the point of this post is that it is an essential point in "summaries" to include all the important aspects.

Quote

But those also who have made considerable progress in the survey of the main principles ought to bear in mind the scheme of the whole system set forth in its essentials. For we have frequent need of the general view, but not so often of the detailed exposition. [36] Indeed it is necessary to go back on the main principles, and constantly to fix in one’s memory enough to give one the most essential comprehension of the truth. And in fact the accurate knowledge of details will be fully discovered, if the general principles in the various departments are thoroughly grasped and borne in mind; for even in the case of one fully initiated the most essential feature in all accurate knowledge is the capacity to make a rapid use of observation and mental apprehension, and this can be done if everything is summed up in elementary principles and formulae. For it is not possible for anyone to abbreviate the complete course through the whole system, if he cannot embrace in his own mind by means of short formulae all that might be set out with accuracy in detail.

Debates like this are good because they bring out things to think about even when we can't reach final agreement.

Unfortunately the version I am citing is all over the Internet - it's the Epicurus reader version: https://en.m.wikipedia.org/wiki/Tetrapharmakos.

But when I want someone to defend it I know where to go! I hope one day Don's version will be the accepted one, but I like my summaries to be accurate, and I don't find these to be accurate enough to be relied on - so I stick to the full vereions which stand alone.

But again - having added this as if a footnote - we can proceed having our positions more clear than before. No one who reads Don's interpretation is going to have any problem.

Crossing to more on this issue: RE: Tetrapharmakos in Philodemus's On Choices and Rejections

Thanks Don!

The way you say that makes me want to be clear that I have never had any issue whatsoever with the first four Doctrines in full. My issue has always been that their "abbreviated" form is deceptively brief and ends up being misleading, and that it is generally better to refer to them in their full original form. The abbreviated form ends up to me suggesting compromises and ambiguities that I doubt Epicurus himself would have wanted to create.

So long as those ambiguities are cleared up quickly no harm is done, but I bet in the ancient would there were some Epicureans who viewed them with a similar negative light.

Don has seen this before, but for those who haven't read the discussion in the past, it boils down to:

1 it's not OK to Don't fear the gods because you think they like you;

2 It's not OK to Don't fear death because you think you are going to heaven;

3 It's not OK to think the good is easy to get if you think the good is salvation:

4 It's not OK to think the bad is easy to endure if you think the way to do so is stoicism.

None of those errors are possible with the full form of Doctrines 1 through 4, but they are not ruled out by the abbreviated version.

In abbreviated form they aren't just generic forms of the original medicines, they are more like a placebo when what you need is the full original strength dose. The original versions contain the observations that make them work; the abbreviated versions are simple assertions without any evidence or reasoning. Worse, their form ("Don't.......") implies that one should accept them "on authority," which is a terrible way to approach these issues. They sound more like something that has been influenced by the Abrahamic Ten Commandments than something Epicurus would say.

Or if i were being an alarmist, i might say that rather than being a full strength vaccine, they can tend to rewire ones thinking in a way (overbroad generalizing) that could actually produce more harm than good.

I don't think anyone here would have that problem, because we go to great lengths to avoid it. But I would wager a good number of casual readers who come across the abbreviated version on the internet think that it is sufficient for their understanding of Epicurean teachings, when that is far from the case. Even here, when people are new, I worry that they encourage stopping too early in deciding what is important in Epicurus and what is not. It would be a big mistake to think that all you need to accept is these four abbreviations and then you're a "full Epicurean."

So it is good to bring out all the discussion we can find on this in Philodemus and elsewhere. Even the quote above indicates that the abbreviation was controversial in the ancient world. Personally, I strongly doubt Epicurus himself would have used the abbreviation as a summary of his views, and I can easily imagine that if a word like "rustic" was in play then the criticism was that they amount to an unwarranted "dumbing down" of the original forms.

Sorry for the tangent; I look forward to reading more of what you get from the book!

Session Four, which combines our commemoration of the Twentieth with our concluding discussion on Chapter Three.

Quote from Don

[And] we say what we have just said about the four maxims (τῶ[ν] τεττάρω[ν]), because the important contribution made to effective choices and rejections by understanding and remembering the most important points of doctrine, it is considered that it amounts not as some have wanted to understand in their rusticity - to relate some of the choices and rejections to the absence of trouble on these questions, but to operate these latter in a correct way, on the condition of measuring them by nature's ends, and number of [missing about 20 lines].

Are you talking about this section? Are we clear that the "four maxims" referenced are the tetrapharmakon? Are they quoted nearby in that text?