Posts by Cassius

i suspect it will be easier to produce a consensus on beaver-dam-building than it will on a triune brain division.

And now we add to the list of fact issues: "is the brain triune like the godhead?".

Developing a method for dealing with fact disputes apparently is something we'll need to figure out!

Ok Godfrey you started this. What would you say to Elli's Greek beavers who need training in building dams?

Quote from elli

he did not mean only the insticts

That is a key sentence. You do agree that instincts do exist within humans too? So that both instincts at birth do exist, but also experience comes into play after birth? No one seems to argue that instincts alone exist, but many seem to want to argue that experience after birth is the ONLY mechanism that exists.

Would your Greek beavers build dams even if separated from their parents and other beavers at birth?

Just to restate a couple of points that are (or should be) obvious:

The suggestion before the house, based on the Velleius material as highlighted by DeWitt, is that there might be "inborn" / "present at birth" dispositions toward certain activities. Not fully formed ideas, not fully formed concepts, nothing with "information" or "opinion" in it, but "dispositions" that are "etched" as it were on the brain even at birth. Or in maybe more modern term, genetic encoding that disposes animals to act in certain ways depending on circumstances that arise in life.

If so, the potential analogy would be that an innate disposition at birth for beavers to grow up and build dams would be an example of a faculty that exists at birth, etched into the brain, which then flowers into a disposition to dam-building later in life when the circumstances present themselves. As per the article Don cited, maybe the sound of flowing water inspires them, or maybe they just recognize as part of their disposition that flowing water is a necessary prerequisite to successful dam-building, and they don't try it til the flow triggers them.

Carrying the analogy forward, Velleius would be saying that the disposition to form ideas of gods exists at birth, and develops as babies age, either without outside influence (in which case the constructed ideas are less perverted) or along with outside influences. But in either case the disposition to recognize an issue as to the existence of "gods" is present at birth.

As to the other recorded example of anticipations, justice, the same analogy can be drawn. Human babies (and others maybe) are born with the disposition to recognize that there is an issue involving social arrangements to be pursued. They find later, but this is not part of the anticipation, that agreements not to harm or be harmed lead to happier living than do other arrangements (random rule of the mob or the strong). But the initial disposition / faculty was the recognition that this social structure pursuit is an activity to be recognized and pursued, just as the beaver builds dams or the human brain contemplates the nature of potential gods.

To me, it is absolutely obvious, and would be obvious to a child, that this is the potential direction that Velleius was going. Why have not these issues been pursued and investigated in great detail? I am sure that there are many reasons that we aren't finding many articles on it, but I think one reason is that Academia / the intellectual establishment is wedded to the Aristotelian "blank slate" approach, and they are opposed to looking for or finding anything that would conflict with their model, in which "education" or "nurture" is everything. It's the old "nature" vs. "nurture" debate and does in fact have lots of implications.

And so I relate this back to the picture of Epicurus and the "This is the way things are" attitude. I don't want to know only those things that make me feel good and give a warm and fuzzy feeling. Just like with the inevitability of death I think that we ought to pursue the truth wherever it leads, confident in the conclusion that we'll find better ways to live happily when we know the truth than when we don't.

(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 !

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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.

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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!"