(Since I am suggesting we always ought to be planning our seminar presentations)

Quote from Cassius

(Note 2 if we have a patron animal for ethics and canonics that leaves us needing one for physics)

On the symbolism of pigs/hogs I think there is some material which help explain the reference. We surely know it it existed from the Boscoreale cup and the Horace reference. I think there is a church father comment also referencing it in which hogs are cited as pursuing pleasure singlemindedly.

Numerous animals would work for the others but any that are known for their instinctive behavior, beavers and their dams being a great example, would fit.

For physics the first thing that comes to mind is the characteristic of curiosity. Maybe animals that construct elaborate nests or communities (beavers again maybe) could be said to be implementing physics principles, but I tend to think that the way Epicurus emphasized the study of nature more for the relief it brings from fear and perhaps even enjoyment in itself, the more characteristic trait would be curiosity. Googling "animals that represent curiosity" brings up all kinds of weird examples that are to my view too obscure if I were doing a presentation; the animal that is more universally in my experience associated with curiosity would be the cat, but no doubt there are others.

Also Godfrey in terms of subsequent learned behavior, almost surely there would be types of behavior too which do not arise from anticipations. I dont see why the existence of the dispositions would rule out the invention of new activities as we grow older, in part or whole unrelated to the original dispositions

My first thought is that this would be similar to developing sharper use of eyes or hearing through use. The faculty exists at birth but can be sharpened / tuned with use. So I would not draw a sharp distinction - I would see all results from the faculty as separatr from the faculty , along the lines of separating the faculty of sight from things that we see.

Ha that article seems to imply they just want peace and quiet!

The pig may have to yield some of its place as an Epicurean symbol if this keeps up. Pig as symbol of pleasure and beaver as symbol of canonic anticipations

Maybe if they has had more beavers in Athens we'd already have the dual symbolism!

(For some reason I am questioning whether they have beavers in Greece. I know we have plenty in the USA.)

(Note 2 if we have a patron animal for ethics and canonics that leaves us needing one for physics)

I believe those Beaver dams are going to prove critical to this question!

You know, Don's comment has me thinking and combining a couple of things.The caption "This is PLEASURE" makes a lot of sense, but I think Epicurus would himself think something else was more appropriate. The connected point is something we rarely talk about, but it remains one of my favorite semi-poetic translations -- the translation by Rolfe Humphies.

So my proposal for the caption would be:

This is THE WAY THINGS ARE!

That's the intensity I see in these eyes:

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All fun aside, I do think more and more that Epicurus probably continued to think as he got older the same way he apparently approached life as a child, when he first wanted to get behind the inconsistency of the contention that the universe came from "Chaos."

I therefore doubt he saw his work on "pleasure"' as really the crowning achievement of his life work. I would think if we could talk to him today, he would say that what always drove him, from start to finish, and where he found his greatest pleasure, was in searching for the truth about "the way things are."

Exactly the kind of look i picture when he was going through that list of his least favorite philosophers!

Quote

He used to call Nausiphanes ‘The mollusk,’ ‘The illiterate,’ ‘The cheat,’ ‘The harlot.’ The followers of Plato he called ‘Flatterers of Dionysus,’ and Plato himself ‘The golden man,’ and Aristotle ‘The debauchee,' saying that he devoured his inheritance and then enlisted and sold drugs. Protagoras he called ‘Porter’ or ‘Copier of Democritus,’ saying that he taught in the village schools. Heraclitus he called ‘The Muddler,’ Democritus [he called] Lerocritus (‘judge of nonsense’), Antidorus he called Sannidorus (‘Maniac’), the Cynics [he called] ‘Enemies of Hellas,’ the Logicians [he called] ‘The destroyers,’ and Pyrrho [he called] ‘The uneducated fool.’

Who does Epicurus look like? For some reason I am thinking of Gerard Butler -the star of "300" -

Just let me be clear on this point: I'm still very much in the evaluation phase myself on some of these issues. Plus you can add to that the point that I fully expect to be still in the evaluation phase on many of them on the day they haul me off to the funeral home!

I especially think that "instincts" needs further research that is far beyond our (certainly my) ability to really come up with hard data on, so that's probably going to have to be one of those long-term issues that we talk about for quite a long time.

As to Cicero, I tend to think that we can trust him when the points he raises are not slanderous toward Epicurus, and I don't detect that Cicero really had a problem with the "etching" suggestion. It's when Epicurus' views seemed to hold Cicero back from his politics and military glory-seeking that we probably need to look at him most suspiciously.

All of these are issues on which I do not profess to know "the answer" so we'll likely continue to debate them as long as we live, which hopefully will be quite a while longer!

Gosh I wrote this entire post thinking I was talking to Don and now I see I'm talking to Godfrey Don's lined up to get my two cents every Sunday as we go through Lucretius, as to you Godfrey we've got to find a way to translate all of your detailed research into some forms of "presentation" to the outside world too!

Thank you for finding this Elli! WOW Epicurus comes out STRONG in this video! Here's Epicurus reconstructed, and then afterwards the full video at about the 2:05 mark. This Epicurus is ready to star in his own movie!

Quote from Don

I think that's an important statement right there! (Emphasis added)

I agree it is important as to "ideas" - which I think all of us agree (even me, despite Dewitt's comments that might seem to differ) would be fully formed concepts, and these are NOT present at birth. But I am not so sure about "behaviors." Behaviors may be and probably are different from "ideas" (fully formed concepts), and I can see the possibility that those dams and migrations patterns or whatever are "behaviors."

Quote from Godfrey

Affect is defined as a faculty of registering pleasure/displeasure and the degree of arousal. This corresponds to the Feelings and is a guide to behaviors and to forming concepts. These behaviors and concepts are formed from a very early stage of development in each individual, often through social connections, and are not innate.

I think I am with your completely on the first paragraph, but on this one I think you're making a distinction that may be in Barrett but may not be in Epicurus as to "degree of arousal."

Also the word "affect" would appear to be Barrett (?) the term in Epicurus as to the feelings would appear to be "pathe" sometimes translated "passions" and includes both pleasure and pain (Don?) but does NOT include "degree of arousal" as part of the term pathe / passions. Obviously degree of intensity or focus is something that is relevant, but I don't gather that that factor is included under the term pathe (?)

The reason I think it is important to distinguish the two categories is that "degree of arousal" or "intensity" is a huge question that involves evaluation of the pleasure as relatively more or less desirable, and that's such a deep topic that I don't think they can be merged together. We know Epicurus said not to measure relative pleasure in terms of "time" (not the longest but the most pleasant) but as far as I know he didn't give any other measurement of intensity either, so if we're trying to be as clear as possible we ought to make clear to people that there is no absolute standard (time or anything else) telling us how to compare pleasures.

Quote from Godfrey

Pattern recognition is one of the ways that we have been thinking about Anticipations and I think pretty much aligns with DeWitt. It both precedes and reacts to sensations,

I think you're intending that to mean "the faculty of pattern recognition" and the issue of "both preceding and reacting to sensations" is really the question. Is it just a "faculty for recognizing patterns" that exists at birth, or is there any faint etching or disposition to etch in a particular way that is involved. Relevant quotes from Velleius include:

"For he alone perceived, first, that the gods exist, because nature herself has imprinted a conception of them on the minds of all mankind." ....

"For the belief in the gods has not been established by authority, custom, or law, but rests on the unanimous and abiding consensus of mankind; their existence is therefore a necessary inference, since we possess an instinctive or rather an innate concept of them; but a belief which all men by nature share must necessarily be true; therefore it must be admitted that the gods exist."

"For nature, which bestowed upon us an idea of the gods themselves, also engraved on our minds the belief that they are eternal and blessed."

Now it's maybe possible that this imprinting / engraving took place after birth by operation of images received after conception, but it appears a good or better chance that Velleius is talking about at birth, not exposure to images after birth.

And that's where the discussion would involve whether beavers are born with dam-building imprinted in their minds, or whether the behavior is fully learned from experience. I would think that these "instinct" questions deserve a lot of attention, because if and when it were to be reliably shown that animal brains contain etchings of any kind of behaviors, that would likely establish the principle that this could go on with humans too.

All of this is also part of what we (individually) need to take a position to as to "what Epicurus taught" as distinct from "what we think is in fact the fact the case."

Sounds like that elevator might go all the way to the top!

Hello and welcome to the forum @SeekingSelf !

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

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!

I have to now make a comment that I am going to elevate somewhere else at some point. This applies to almost every discussion, from this one to the Barrett book to any of the other complex issues.

At the same time we are exploring all these trails, we have to keep in mind the saying that the ultimate test of the worthiness of what we are doing is whether it brings real benefit. Those of us who are into the details get enjoyment and satisfaction from exploring every twist and turn, but as Epicurus said what is needed every day is not the detail but the higher level outline.

So what I have been thinking about is the issue of how we eventually express what we find to other people in a way that is productive. For example, as we go through this issue, or through the Barrett book, we cannot conceivably relate every twist and turn and speculation that is involved. We constantly have to relate the discussion back to practical application and practical benefit.

It's almost as if we ought to always be thinking: "How would I express this if the Garden of Athens invited me to give a 60 minute presentation, with slides, on what the average Epicurean needs to take away from this subject."

There are all sorts of cliches about how to organize presentations, such as "tell them what you're going to say, tell them, and then finish by telling them what you said."

If we aren't constantly doing that then I think we spin our wheels in much less productive ways.

In many of these issues we're deep in the weeds, and we need to be there, but I hope everyone (like Godfrey and Don and everyone reading today) thinks about "How will I present this when Cassius calls on me to give my presentation at the Convention of American Epicureans at Monticello next year!"

You'll only have an hour at most, and the final sentence can't be anything like "And studying this material is why I decided to once again become a Stoic!"

Quote from Don

Another potentially interesting paper, search for "memory" in text.

Here's one instance, and yes this would be relevant. The texts seem to be pretty clear that the perceptions do not involve memory. I would see that as a back-hand way of saying that while the perceptions (such as the receipt of images?) don't involve memory, memory is a function that accompanies our reactions and thoughts about what we perceive.

OK I need to read more of this before forming final conclusions, but as I scan this is there anything here which is not said much more clearly and concisely by DeWitt? And THAT brings me to this observation: look at that list of references at the end, and search the paper for "DeWitt."

additional edit: Godfrey THANK you for finding this paper. My frustrations are of course aimed at the paper. The writer spends 25 pages of academic wandering and probably never states as clearly and concisely that the real issue appears to be the meaning of "truth" and that "all sensations are true" means "reported truly without opinion" as Dewitt states.

I am going to have to get a double refill on my blood pressure medication.

Agreed I don't think that the texts say that at all, which is why I would not think that our own modern discussions of these things go in the direction of images crowding out or superceding any of the other mental functions that surely exist.

Quote from Cassius

Epicurus’ Letter to Herodotus and especially Lucretius' account of eidola in De Rerum Natura IV reveal that the school explained these various mental phenomena by analogy with sense perception: our mind is impacted by special, particularly thin and fine eidola, which in turn form the basis of our thoughts and dreams.

(that's a quote from the article) -- And so to be clear, my objection is not that images can't and don't spur thoughts, my objection is to jumping to the conclusion that images are the SOLE basis for thoughts and dreams. Just like I can see a tree in front of me and choose to contemplate it or think about something else, or hear a symphony and choose to think about something else, there seems to me to be no reason whatsoever to conclude that the mind's reception of an image would dictate that the mind occupy itself in contemplating that image to the exclusion of other thoughts.

I would also add "no reason whatsoever...." especially since we know that Epicurus considered agency to be an important attribute of human action - it would fly in the face of agency to presume that receipt of an image would compel the mind to pursue that image and nothing else -- any more than we should consider hearing or seeing something to compel our thoughts to comply with what we see or hear.

At least in my own case i think it is pretty easy to stare into space with eyes wide open, presumably seeing what is there to be seen, while my mind is off in a direction absolutely unrelated to what is in front of my eyes.

Maybe i should also consider the example that my wife frequently tells me that regardless of what i am hearing, I am sometimes / often oblivious to the words!

Maybe I am too quick to recall this as ambiguous. We'd have to drill down into the Latin, but doesn't this appear to be a straight DENIAL of Cicero's characterization of the function of the images?

Cassius had recently become a follower of the Epicurean school of philosophy.

[15.16] Cicero to Cassius

[Rome, January, 45 B.C.]

L I expect you must be just a little ashamed of yourself now that this is the third letter that has caught you before you have sent me a single leaf or even a line. But I am not pressing you, for I shall look forward to, or rather insist upon, a longer letter. As for myself, if I always had somebody to trust with them, I should send you as many as three an hour. For it somehow happens, that whenever I write anything to you, you seem to be at my very elbow; and that, not by way of visions of images, as your new friends term them, who believe that even mental visions are conjured up by what Catius calls spectres (for let me remind you that Catius the Insubrian, an Epicurean, who died lately, gives the name of spectres to what the famous Gargettian [Epicurus], and long before that Democritus, called images).

2 But, even supposing that the eye can be struck by these spectres because they run up against it quite of their own accord, how the mind can be so struck is more than I can see. It will be your duty to explain to me, when you arrive here safe and sound, whether the spectre of you is at my command to come up as soon as the whim has taken me to think about you - and not only about you, who always occupy my inmost heart, but suppose I begin thinking about the Isle of Britain, will the image of that wing its way to my consciousness?

3 But of this later on. I am only sounding you now to see in what spirit you take it. For if you are angry and annoyed, I shall have more to say, and shall insist upon your being reinstated in that school of philosophy, out of which you have been ousted "by violence and an armed force."

[15.19] Cassius to Cicero

[Brundisium, latter half of January, 45 B.C.]

L I hope that you are well. I assure you that on this tour of mine there is nothing that gives me more pleasure to do than to write to you; for I seem to be talking and joking with you face to face. And yet that does not come to pass because of those spectres; and, by way of retaliation for that, in my next letter I shall let loose upon you such a rabble of Stoic boors that you will proclaim Catius a true-born Athenian.

OMG you're right! We definitely want this full article. Here's a paste of the abstract. I am sorry to say that at least in the abstract he doesn't seem to refer to Cassius' reply, but I do see that reply as ambiguous. A really interesting topic to explore!

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Cicero vs. Lucretius on Thought and Imagination

Nathan Gilbert

The Epicureans, like other ancient philosophical schools, offered a detailed and comprehensive account of physics, including perception. This branch of philosophy was especially important for Epicureanism due to its crucial role in dispelling fears about the gods, death, and celestial phenomena—fears which Epicureans believed caused mental anxieties and threatened our acquisition of happiness (see e.g. Epicurus, Ep. ad Hdt. 79, Ep. ad Pyth. 85, KD 10-11; Lucretius, 4.33ff, 5.110ff). Therefore it was necessary for the school to advance a strictly materialist and atomistic explanation of perception and sensation, based, likely to a large extent, on the theories of the Presocratic philosopher Democritus (see Furley 1993).

Epicurus’ insistence on materialistic explanations and his high standards for empirical verification of his claims yielded an account of perception which is in many ways remarkably close to modern theories. His theory, which argues that perception is caused by the impact of thin atomic films (called eidola) shed by external objects on our sense organs, and offers criteria for the verification (“witnessing”) of these mental impressions to account for and avoid optical illusions, has been justly praised for its ingenuity and continuing philosophical interest (Long and Sedley 1987: i.78; cf. Everson 1990: 183 and Asmis 2009: 100-104).

I propose to examine a more surprising and often neglected consequence of the Epicurean theory of perception: its materialistic account of imagination, thought, and dreams. Epicurus’ Letter to Herodotus and especially Lucretius' account of eidola in De Rerum Natura IV reveal that the school explained these various mental phenomena by analogy with sense perception: our mind is impacted by special, particularly thin and fine eidola, which in turn form the basis of our thoughts and dreams. I propose to examine the epistemological motivations and coherency of this typically marginalized aspect of their physical system.

As a point of departure for my analysis I focus on an intriguing critique of this theory made by Cicero in his De Natura Deorum and in a private letter to C. Cassius Longinus written earlier that year (DND 1.107-9; Ad Familiares 15.16). Cicero’s arguments, which have been alternatively ignored, written off as mere “jokes” (Castner 1988: 30; Lintott 2008: 324; Bailey 1947: iii.1269), or used in the service of Quellenforschung to reconstruct the positions of the Academic Carneades (Kleve 1978: 67, followed by Asmis 1984: 119 n.2), are in fact philosophically sharp and deserve to be considered in more detail. In these passages, Cicero accepts—for the sake of argument—that Epicurus’ explanation of the five senses is correct and instead focuses his attack on the account of mental perception. He demands that his Epicurean interlocutors justify the extravagant conclusions of their theory, which would seem to necessitate an infinite availability of eidola of literally everything in every location (e.g. Fam. 15.16: “Is it the case that your [eidolon] is in my power, so that it meets up with me as soon as it pleases me to think of you? And not only of you, who cling to my very marrow, but if I start to think of the island of Britain, will its εἴδωλον fly into my heart?”).

I argue that Cicero is pressing the Epicureans on a very soft spot, and I explore possible Epicurean motivations for this seemingly strange theory. Drawing upon Lucretius Book IV, I argue that the Epicurean explanation of mental perception connects with two critical assumptions in Epicurean physics and epistemology, both of which Cicero challenges: their claims about the infinity of atoms justify a corresponding infinity of eidola of every object in every location; and their standards of scientific explanation warrant the postulation of these unverifiable and especially fine mental eidola in a way that their more rigorous requirements for explaining sense perception do not. Cicero’s critiques, then, go much deeper than an attack on a bizarre but minor consequence of Epicurean physics; they intersect with deep epistemological claims about explanation, evidence, and proof.