Thanks for posting that Bryan. I don't think we've previously added that to the forum so I've uploaded it to the files section and created a separate thread entry here:
Posts by Cassius
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For those who are not aware of the relationship between Epicurean History and Hanukkah, we have a number of materials here on the forum, including a thread on Antiochus Epiphanes, who was the major player on the Greek/Epicurean side of the events leading up to the Maccabean revolt.
Our thread on Antiochus Epiphanes is here.
The page at the former Epicurus.net website which describes this relationship is available by Wayback machine here.
The collection of materials prepared by our forum participant Bryan is here in our files section:
Antiochus IV Epiphanes And Jerusalem
A collection of information about what is known of the Epicurean background of Antiochus IV Epiphanes. -
It's clunky, but I much prefer something like "subjective well-being."
As per the thoughts I've already written, would Epicurus describe his condition on his last day as one of "subjective well-being?" In a way definitely yes, but we're not in a place in the world of 2025 where those two words are adequate, standing alone, to explain all of what needs to be said.
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And after responding to Don's very good comment I also want to repeat that I think one of the things Emily Austin points out is the importance of being able to articulate why don't want to die until "our time" arrives. Yes it's because we want "pleasure," but we have to convey he seriousness of what that means.
I'll cite again the understated line in the article I like so much:
Occupying an argumentative space in which one lacks reason to avoid easily and ethically avoidable deaths should, I think, be a last resort.
I think what we'e talking about is sort of the same thing in reverse. What we want to identify is an argumentative space in which we clearly identify the positive reasons why we want to live, for motives other than that we are "afraid" of dying. "Fear" is not the primary focus of Epicurean philosophy. it's demoralizing and terrible "optics" to talk as if that were so. i read Lucretius and the other Epicurean texts as upbeat and positive, not as depressed in any way.
We've been robbed of the experience of talking about these things in both a serious and upbeat way, and that's what we have to get back. I doubt there's any way to do that other than to re-establish our own pattern of communicating about these things over and over ourselves.
Whatever the name we give to it, the phrasing has to convey how we can be so even while dying from kidney disease, or even while "on the rack." That's the level of seriousness we're talking about, as Don is correctly saying, its not "giddiness" at all.
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Yep, it's a Herculean task to communicate all the subtleties. i'm fairly comfortable with "happy" in the sense of the Declaration of Independence referring to the "pursuit of happiness" as if that word somehow embodies all the attributes of the best life. But you're right that the way it's interpreted today is much more fleeting.
I do think that a large part of the problem is that it probably also implies more than any single feeling, even "subjective well being." When I see how the translators are using that word to express what you're talking about in terms of blessedness, I don't know that any word or term that focuses primarily on any sort of limited experiences is good enough. I'm thinking more in terms of that Sedley article which compares Cyreniac to Epicurean happiness and talks about how the Epicurean view was more of a total evaluation than a temporary feeling. It also implies something that we'd likely consider to be "objective" in the sense that we can all understand and communicate that this is fundamentally the #1 goal of life. Calling it "subjective" is certainly true in a sense, but it probably implies in English that we are very narrowly saying that we ourselves completely define what it is. Yes we do in a way, but the 'feeling of pleasure' that plays such a large role is given to all of us by nature, and there are "limits and boundaries" within which it operates. If there weren't, we'd never even be able to explain to each other what pleasure means.
In the end maybe I'd equate this to Torquatus saying that Epicurus held "pleasure" to be the highest good. We're talking about an evaluation of a full life, and I suppose that's necessarily an abstraction.
Unless and until we can communicate the seriousness and importance of the ultimate goal, how can we hope to begin to connect with the seriousness that comes through in Lucretius' poem and Epicurus' own work.
I think your comment hits hard on one of the big tasks facing us. We speak English and we have to convey accurately in English what the pursuit of Epicurean philosophy -- and of life -- is all about.
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Episode 311 of the Lucretius Today Podcast is now available. This week our episode is entitled: "Is Pain The Only Reason To Be Concerned About Any Aspect Of Death And Dying?"
In the absence of Joshua and Kalosyni this week, this episode is my brief review of Dr. Emily Austin's "Epicurus and The Politics Of The Fear of Death," which we have discussed in a recent thread thanks to Pacatus bringing the article to our attention.
JC this is going to over my own head and I suspect many of our readers, but I absolutely do hope you will add your simplified version and keep posting about it even if responses are slow.
We very much need to step up our game on physics and any posts you have on anything that relates to Epicurean theory will be appreciated.
And not only your current thoughts but also how you got interested and your development of thoughts along the way.
Welcome to Episode 312 of Lucretius Today. This is a podcast dedicated to the poet Lucretius, who wrote "On The Nature of Things," the most complete presentation of Epicurean philosophy left to us from the ancient world. Each week we walk you through the Epicurean texts, and we discuss how Epicurean philosophy can apply to you today. If you find the Epicurean worldview attractive, we invite you to join us in the study of Epicurus at EpicureanFriends.com, where we discuss this and all of our podcast episodes.
We'll pick up this week at Section 15 of Part 5 of Tusculan Disputations, continuing to look at how the Stoic/Platonic philosophers use logic to deduce that since only virtue is within our control, happiness comes from exclusively relying on virtue, excluding all else from being considered to be truly good.Admin note: The biggest frustration I have with our forum software is that we don't have the site set up to give prominence to "articles" such as this new one by Elli. The current "blog" and "articles" section do not appear to be well integrated with the "Forum" software. Those of us who rely on the "red dot' notifications to point us to new content are not being directed to new blog and article entries or to the comments being made on them. The situation appears to be somewhat better with "Gallery" postings, but that's not ideal either.
It therefore seems that these new postings are frequently being missed, and we need to do better.
Right now the best way to be sure you see all new content here at the stite is probably to bookmark the "Recent Activity" page, and scan through the latest entries there when you come to the forum to check for new "red dot" notifications.
We're working on a solution to this and hope to have that rolled out soon!
Elli has a new article and interesting graphic here:
Epicurean Philosophy | **"The Epic of Epicurus - Ithaca and the Garden: Dialectic and the Canon"** | Facebook**"The Epic of Epicurus - Ithaca and the Garden: Dialectic and the Canon"** ** ** **E.S. XXXVI (36)** *The life of Epicurus, when compared with that of other…www.facebook.comFor someone debating whether to comment on this article, here again is one of the key paragraphs:
QuoteHowever, note that if Warren is right, the Epicurean seems to lack a clear reason to avoid a painless death. Why should she skip town when she hears that the local tyrant has a penchant for killing aspiring Epicureans painlessly in their sleep? If painless deaths are not bad, then why should she carefully label and store the fast-acting, tasty poison, rather than leave it in the open and accessible to young children? One must wonder what protects the Epicurean from happily courting a painless death. If she does not bother to protect herself against such deaths, then the objection that the fear of death is good if it helps us avoid deaths worth avoiding reasserts itself.
The question comes down to: It's *not* the fear of pain, alone that should cause us to not want to diie. But if our only distinction in discussion fear of death is whether the means of death is painful or not, then we're left in the position of not having a good reason (if fear of pain is our only motivation) to avoid a painless death.
Austin is pointing out that this is a problem for those who think that Epicurean philosophy is about nothing more than "fleeing from pain," and she suggests - I think properly - that this could not have been Epicurus himself would not have reasoned in that way and left his followers with no reason not to avoid a painless death.
As I see it this is related to similar issues in the regard to how to articulate "satisfaction." Yes I want to be satisfied at all times which my life in the past and present. but that doesn't mean that I don't want to live another day and experience more pleasure tomorrow.
Neither "deah is nothing to us" nor the various statements about satisfaction should be interpreted in a way that implies that the Epicurean should be indifferent to whether he is alive or dead tomorrow.
Here is an excerpt from the article, which comes after she states that in theory, of course, it would be preferable to live in an actual Epicurean garden:
QuoteHowever, most people do not happen to chance upon a Garden. The paucity of safe refuges, then, explains the standard Epicurean advice to abstain from political involvement in non-ideal circumstances, unless failure to be involved is a greater threat to one ’ s safety than participation (cf. fr. 133 Us.).
This underlined statmeent is consistent with the position taken by Aioz and Baori in their "Theory and Practice In Epicurean Political Philosophy," and they provide many more citations to establish it firmly.
As a reminder, the reason policy against the discussion of contemporary partisan political issues. The reason for that policy is that individual circumstances vary greatly. It's not Epicurus but Cicero who held that there is a law of god which is the same for all people at all times and all places. It simply not possible here to take sides in immediate political issues without causing harm to our ultimate mission. But we can certainly bring people together who share core Epicurean values that there are no gods or ideal forms, that life ends at death, and similar core issues. Once people are on basically the same page they are free to, and in my strong opinion should, form local bonds with like-minded and like-situate people to preserve their own security and pursue their own interests.
Certainly there are no supernatural gods or forces that are going to do that for you, and I think it's an important part of Austin's article to note that if we take Epicurean philosophy seriously then we're as individuals going to act to maintain our security and happiness.
Also Eikadistes you have raised one of the subtleties of the article that is not apparent til you read it thoroughly.
The issue is not simply limited to "we are afraid of dying a painful death because we don't want pain."
As Austin points out, if that were the only issue, there would no reason for us ever to be concerned about a painless death, even if we are 20 years old or even if we are good health and something happens to cause our death tomorrow.We're not "afraid" of death, we act to postone and avert death not just in those cases where the process of dying is painful. We want to live because Nature has programmed us to "live for pleasure" (the subtitle of her book).
This should not have to be debated or discussed, but it does, and I think it's fair to say that appears to be the ultimate motivation of her article.
Hello jcblackmon in case you tried and were not able to post you should be able to do so now!
Superficially, I'm not sure I like the idea of identifying"fear" as the motivating factor behind preventing preventable death, versus, perhaps, rational avoidance.
Great post, Eikadistes, and I want to emphasize how much I share this view. I am not "afraid" of pain because I know it can be overcome or escaped. But even though I am not "afraid" I am sure as heck motivated to act against it and make sure that I don't have to suffer any more than is necessary. This is simply rational, and it's not the attitude of a ostrich or a cat constantly running from pain as if in a panic. Once we learn the facts of nature we don't have to be "afraid," but we sure as heck ought to be motivated to take our wisdom and act, not just "think" about our problems will eventually go away on their on or at death.
JCBlackmon tells us in part:
I am interested in Epicurus for two main reasons. First, I very much admire stoicism; second, I think it can be shown how an empirical and mathematical equivalent of Einsteinian relativity can be derived from his atomism, particularly his isotacheian postulate--all atoms have the same speed. I realize this can sound like something a crank says, but it's easy to show, and I've recently done so in (peer-reviewed) publication. I'd like to share the idea under Physics here and see if others are interested. What I show is that the Epicureans were just a few algebraic steps away from the Lorentz transformation, the equation by which we calculate time dilation.
Looking forward to being a contributing member here.
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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.
"Epicurus and His Philosophy" by Norman DeWitt
The Biography of Epicurus by Diogenes Laertius. This includes the surviving letters of Epicurus, including those to Herodotus, Pythocles, and Menoeceus.
"On The Nature of Things" - by Lucretius (a poetic abridgement of Epicurus' "On Nature"
"Epicurus on Pleasure" - By Boris Nikolsky
The chapters on Epicurus in Gosling and Taylor's "The Greeks On Pleasure."
Cicero's "On Ends" - Torquatus Section
Cicero's "On The Nature of the Gods" - Velleius Section
The Inscription of Diogenes of Oinoanda - Martin Ferguson Smith translation
A Few Days In Athens" - Frances Wright
Lucian Core Texts on Epicurus: (1) Alexander the Oracle-Monger, (2) Hermotimus
Philodemus "On Methods of Inference" (De Lacy version, including his appendix on relationship of Epicurean canon to Aristotle and other Greeks)
"The Greeks on Pleasure" -Gosling & Taylor Sections on Epicurus, especially the section on katastematic and kinetic pleasure which explains why ultimately this distinction was not of great significance to Epicurus.
It is by no means essential or required that you have read these texts before participating in the forum, but your understanding of Epicurus will be much enhanced the more of these you have read. Feel free to join in on one or more of our conversation threads under various topics found throughout the forum, where you can to ask questions or to add in any of your insights as you study the Epicurean philosophy.
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.
(If you have any questions regarding the usage of the forum or finding info, please post any questions in this thread).
Welcome to the forum!
Glad to hear it! And we look forward to your posting with any comments or questions you have as you read it or read other threads on the forum. It's a big part of he enjoyment we get from the forum to hear what others are thinking and respond to comments and questions. And if you have any difficulties or questions in using the forum please let us know.
Perhaps reminding ourselves that Epicureans believe he meant what he said, and he said what he meant. Fear of Death is definite. If he didn't say fear of dying, then he didn't mean to infer it within the concept of fear of Death. Sometimes I think academics who are subject to publish or perish search for distinctions between themselves and others academics so they have something to write about. Sure, I'm not as knowledgeable as the experts, but I try to remind myself to "Keep it simple, sugar!"
I interpret that as being on he same page with most everyone. Since you Dave are one of our most recent additions, I'd be particularly interested in what you get out of the article if you get a chance to read it.
Okay, now I need to read the paper before I comment anymore
I don't think reading the paper will change anything you've written, which I think is correct. What reading the paper might do, andi hope it will, is to get you to comment on exactly what viewpoint by some modern scholars of Epicurus she thinks needs to be opposed.
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