Posts by Cassius

Quote from Don

My question is primarily: If I'm going to call myself an Epicurean, do I have to "pick an explanation" for these phenomena and move on? Is curiosity an Epicurean trait? Or do I need to choose and declare (dogmatize)?

Help.

Oh No no no! Absolutely I would argue curiousity is an Epicurean trait. But the big enemy of peace of mind is doubt and gnawing anxiety that some people have about gods or life after death, and the Epicurean theories give good reason to rest from constantly worrying that those are going to zap you. To me, what you're talking about is the kind of thing that i love to do, which is to explore the implications of the issues like infinity, life on other planets, etc. But it seems that not everyone thinks that way, and maybe as people get older or sick or just tired of the search some people seem to just want to "rest" and not to think that they have to constantly reexamine whether the gods love or hate them or whether they are going to hell.

I think THAT is the ultimate point that epicurus was making, not that scientific inquiry should ever stop or be limited -- so long as you personally see benefit or pleasure in it!

When you get a chance to listen to the podcast released today you are going to see how directly related this post is to what was discussed. I don't think I did as good as job with the conversation as I should have in keeping it tied to the high-level conclusions, but I am sure you will have a lot to think about from listening particularly to Elayne on this.

Episode 27 of the Lucretius Today Podcast is now available:

Note: In this episode, we could not remember whether Lucretius had previously stated that the atoms had a limit to smallness, and we discussed how Lucretius needed to be taking the position that there was both a limit on smallness and on largeness in order for the system to make sense.

This may appear in several sections, but it appears that it occurs in Book One around 593:

Munro:

[593] Then again since there is ever a bounding point to bodies, which appears to us to be a least, there ought in the same way to be a bounding point the least conceivable to that first body which already is beyond what our senses can perceive: that point sure enough is without parts and consists of a least nature and never has existed apart by itself and will not be able in future so to exist, since it is in itself a part of that other; and so a first and single part and then other and other similar parts in succession fill up in close serried mass the nature of the first body; and since these cannot exist by themselves, they must cleave to that from which they cannot in any way be torn.

First-beginnings therefore are of solid singleness, massed together and cohering closely by means of least parts, not compounded out of a union of those parts, but, rather, strong in everlasting singleness. From them nature allows nothing to be torn, nothing further to be worn away, reserving them as seeds for things.

[609] Again unless there shall be a least, the very smallest bodies will consist of infinite parts, inasmuch as the half of the half will always have a half and nothing will set bounds to the division.Therefore between the sum of things and the least of things what difference will there be? There will be no distinction at all; for how absolutely infinite soever the whole sum is, yet the things which are smallest will equally consist of infinite parts. Now since on this head true reason protests and denies that the mind can believe it, you must yield and admit that there exist such things as are possessed of no parts and are of a least nature. And since these exist, those first bodies also you must admit to be solid and everlasting.

Also in this episode, let's plan to revisit some of they key "epistmology" issues that are underlying the entire discussion, such as:

Diogenes Laertius:

It [the philosophy] is divided into three parts, the Canonicon (or Procedure), the Physics and the Ethics. The Canonicon gives the method of approach to the system, and is contained in the work called The Canon. The Physics contains all the investigation into nature, and is contained in the thirty-seven books On Nature and in an abridged form in the letters. The Ethics deals with choice and avoidance, and is contained in the books On Lives and the letters and the book on The End. The Epicureans usually group the Canonicon with the Physics and state that it deals with the criterion of truth and the fundamental principles and contains the elements of the system. The Physics deals with creation and dissolution and with nature; the Ethics with things to be chosen or avoided, with the conduct of life and its purpose.

Logic they reject as misleading. For they say it is sufficient for physicists to be guided by what things say of themselves. Thus in The Canon Epicurus says that the tests of truth are the sensations and concepts and the feelings; the Epicureans add to these the intuitive apprehensions of the mind. And this he says himself too in the summary addressed to Herodotus and in the Principal Doctrines. For, he says, all sensation is irrational and does not admit of memory; for it is not set in motion by itself, nor when it is set in motion by something else, can it add to it or take from it. Nor is there anything which can refute the sensations. For a similar sensation cannot refute a similar because it is equivalent in validity, nor a dissimilar a dissimilar, for the objects of which they are the criteria are not the same; nor again can reason, for all reason is dependent upon sensations; nor can one sensation refute another, for we attend to them all alike. Again, the fact of apperception confirms the truth of the sensations. And seeing and hearing are as much facts as feeling pain. From this it follows that as regards the imperceptible we must draw inferences from phenomena. For all thoughts have their origin in sensations by means of coincidence and analogy and similarity and combination, reasoning too contributing something. And the visions of the insane and those in dreams are true, for they cause movement, and that which does not exist cannot cause movement.

The concept they speak of as an apprehension or right opinion or thought or general idea stored within the mind, that is to say a recollection of what has often been presented from without, as for instance ‘Such and such a thing is a man,’ for the moment the word ‘man’ is spoken, immediately by means of the concept his form too is thought of, as the senses give us the information. Therefore the first signification of every name is immediate and clear evidence. And we could not look for the object of our search, unless we have first known it. For instance, we ask, ‘Is that standing yonder a horse or a cow?’ To do this we must know by means of a concept the shape of horse and of cow. Otherwise we could not have named them, unless we previously knew their appearance by means of a concept. So the concepts are clear and immediate evidence. Further, the decision of opinion depends on some previous clear and immediate evidence, to which we refer when we express it: for instance, ‘How do we know whether this is a man?’ Opinion they also call supposition, and say that it may be true or false: if it is confirmed or not contradicted, it is true ; if it is not confirmed or is contradicted, it is false. For this reason was introduced the notion of the problem awaiting confirmation: for example, waiting to come near the tower and see how it looks to the near view.

Also from the Principal Doctrines:

22. We must consider both the real purpose, and all the evidence of direct perception, to which we always refer the conclusions of opinion; otherwise, all will be full of doubt and confusion.

23. If you fight against all sensations, you will have no standard by which to judge even those of them which you say are false.

24. If you reject any single sensation, and fail to distinguish between the conclusion of opinion, as to the appearance awaiting confirmation, and that which is actually given by the sensation or feeling, or each intuitive apprehension of the mind, you will confound all other sensations, as well, with the same groundless opinion, so that you will reject every standard of judgment. And if among the mental images created by your opinion you affirm both that which awaits confirmation, and that which does not, you will not escape error, since you will have preserved the whole cause of doubt in every judgment between what is right and what is wrong.

25. If on each occasion, instead of referring your actions to the end of nature, you turn to some other, nearer, standard, when you are making a choice or an avoidance, your actions will not be consistent with your principles.

Principles we previously discussed in Book One:

• [line 423] All truth must be grounded on sensation - we must have confidence in what is immediately in front of us before we can understand things that are not visible.
• [line 700] And what can be more sure than our senses to us, by which we fully know falsehood and truth?

Ah I see - thanks!

Free for download on PDF? Looks to me like that link lets you read Chapter one but that's all? Maybe I am looking at the wrong thing.

Ah I was looking at Volume 2 - Volume 1 allows more to be read, but not all..

Great post Eoghan. I particularly liked

Quote from Eoghan Gardiner

and to be free from the guilt of Catholicism.

It probably depends a lot on personal circumtances, and maybe this isn't as a much of a problem today as it used to be in the past, but freeing us from the guilt/domination of religion is clearly one of the most important aspects.

Notes on items in this section:

https://www.jstor.org/stable/270089?seq=1

Welcome to Episode Twenty-Eight of Lucretius Today.

I am your host Cassius, and together with my panelists from the EpicureanFriends.com forum, we'll walk you through the six books of Lucretius' poem, and discuss how Epicurean philosophy can apply to you today. Be aware that none of us are professional philosophers, and everyone here is a self-taught Epicurean. We encourage you to study Epicurus for yourself, and we suggest the best place to start is the book, "Epicurus and His Philosophy" by Canadian professor Norman DeWitt.

Before we start, here are three ground rules.

First: Our aim is to bring you an accurate presentation of classical Epicurean philosophy as the ancient Epicureans understood it, which may or may not agree with what you here about Epicurus at other places today.

Second: We aren't talking about Lucretius with the goal of promoting any modern political perspective. Epicurus must be understood on his own, and not in terms of competitive schools which may seem similar to Epicurus, but are fundamentally different and incompatible, such as Stoicism, Humanism, Buddhism, Taoism, Atheism, and Marxism.

Third: The essential base of Epicurean philosophy is a fundamental view of the nature of the universe. When you read the words of Lucretius you will find that Epicurus did not teach the pursuit of virtue or of luxury or of simple living. or science, as ends in themselves, but rather the pursuit of pleasure. From this perspective it is feeling which is the guide to life, and not supernatural gods, idealism, or virtue ethics. And as important as anything else, Epicurus taught that there is no life after death, and that any happiness we will ever have must come in THIS life, which is why it is so important not to waste time in confusion.

Now let's join the discussion with today's text:

Latin text location: Approximately lines 522-580

Parallel section of the Letter to Herodotus as to infinite numbers of atoms (Bailey Extant Remains page 23) and as to limits in size (Bailey Extant Remains, page 33)

Munro Summary: Notes on the text

(For an Outline of where we have been so far in past discussions, click here.)


Daniel Browne:

This being proved, I shall here join another observation, which justly derives its credit from what is explained before: This is that the seeds of things that are alike, and perfectly of the same figure, are in number infinite, for though the variety of their figures be only finite, yet the seeds themselves that are alike in nature must indeed be infinite, otherwise the whole of matter must be finite, which I have fully proved is not. Thus having cleared the way I shall now show, in short but sweetest numbers, that the seeds of matter are infinite, and hold together the whole of things, by constant force of blows on every side.

For though you observe some species of animals are less common, and nature seems less fruitful in their production, yet in other countries, in other places, and in lands more remote, you meet with many creatures of that kind, and more, in number. For you observe the elephant, chief of beasts, wreathing his lithe proboscis like a snake. How many thousands of them India breeds, which fortify her with a wall of ivory impenetrable, not to be forced, but we see but few at Rome. But grant, if you please, there was only one single create of a particular kind in Nature, whose like was not to be found throughout the world, yet unless the seeds of which it was formed were in number infinite, it could never come into being, or, when once made, could it increase or be supported.

For fancy you see the finite seeds of any body tossed about through the infinite space, whence, where, by what force, by what design, could they meet and unite in that wide ocean of matter, that strange confusion? They have no reason, I suppose, to direct them to this union. But, as in dreadful wrecks, when many ships are lost, the troubled sea scatters abroad the seats, the sterns, the sail-yards, the prows, the masts, the floating oars, the flags swimming about all the shores, that they may be seen, and forewarn poor mortals to fly, and at no time to trust the treachery, the power, and the deceit of that unfaithful element, even when the perfidious flattery of her smooth face smiles upon them. So, if you allow the first seeds of things to be finite, the various agitation of matter must forever toss them about, scattered as they are, so that they could never be forced to unite; or, if they could, could they preserve that union, or admit of any increase? And yet the Nature of Things evidently proves that beings are produced, and, when produced, increase; and therefore the Principles of Things in every kind, 'tis plain, are infinite, and by them all beings are formed and supported.

Nor do those motions that are fatal and destructive to beings always prevail, and cause a dissolution never to be recovered. Nor, on the contrary, do those motions by which beings are formed and increased always preserve things when they are produced, but a perpetual war has been forever carried on, with equal success, between the principles of things; one while the vital seeds prevail, and now again they are routed, and beaten out of the field. The cries of infant beings, which the send out as soon as they see the light, are mingled with the funeral of others that are departed; nor is there a night that follows the day, nor a morning which succeeds the night, that does not hear the groans, the attendants of death, and sad obsequies, mingled with the tender laments of new-born babes rising into being.

Munro:

And now that I have shown this, I will go on to link to it a truth which depends on this and from this draws its proof: the first-beginnings of things which have a like shape one with the other are infinite in number. For since the difference of forms is finite, those which are like must be infinite or the sum of matter will be finite, which I proved not to be the case, when I showed in my verses that the minute bodies of matter from everlasting continually uphold the sum of things through an uninterrupted succession of blows on all sides.

For though you see that some animals are rarer than others and discern a less fruitful nature in them, yet in another quarter and spot and in distant lands there may be many of that kind and the full tale may be made up; just as we see that in the class of four-footed beasts snake-handed elephants are elsewhere especially numerous; for India is so fenced about with an ivory rampart made out of many thousands of these, that its inner parts cannot be reached, so great is the quantity of brutes, of which we see but very few samples. But yet though I should grant this point too: be there even as you will some one thing sole in its kind existing alone with a body that had birth, and let no other thing resemble it in the whole world; yet unless there shall be an infinite supply of matter out of which it may be conceived and brought into being, it cannot be produced, and, more than this, it cannot have growth and food.

For though I should assume this point also that birth-giving bodies of some one thing are tossed about in finite quantity throughout the universe, whence, where, by what force and in what way shall they meet together and combine in so vast a sea, such an alien medley of matter? They have methinks no way of uniting; but even as when great and numerous shipwrecks have occurred, the great sea is wont to tumble about banks, rudders, yards, prow, masts and swimming oars, so that poop-fittings are seen floating about along every shore and utter to mortals a warning to try to shun the snares and violence and guile of the faithless sea, and never at any time to trust to it, when the winning face of calm ocean laughs treacherously; thus too if you shall once decide that certain first-beginnings are finite, different currents of matter must scatter and tumble them about through all time, so that they can never be brought into union and combine, nor abide in any union nor grow up and increase. But plain matter of fact shows that each of these results manifestly does take place, that things can be brought into being and when begotten advance in growth. It is clear, then, that in any class you like, the first-beginnings of things are infinite, out of which all supplies are furnished.

Thus neither can death-dealing motions keep the mastery always nor entomb existence for evermore, nor on the other hand can the birth and increase giving motions of things preserve them always after they are born. Thus the war of first beginnings waged from eternity is carried on with dubious issue: now here, now there, the life-bringing elements of things get the mastery and are overmastered in turn: with the funeral wail blends the cry which babies raise when they enter the borders of light; and no night ever followed day nor morning night that heard not mingling with the sickly infant’s cries wailings the attendants on death and black funeral.

Bailey

And since I have taught this much, I will hasten to link on a truth which holds to it and wins belief from it, that the first-beginnings of things, which are formed with a shape like to one another, are in number infinite. For since the difference of forms is limited, it must needs be that those which are alike are unlimited, or else that the sum of matter is created limited, which I have proved not to be, showing in my verses that the tiny bodies of matter from everlasting always keep up the sum of things, as the team of blows is harnessed on unbroken on every side.

For in that you see that certain animals are more rare, and perceive that nature is less fruitful in them, yet in another quarter and spot, in some distant lands, there may be many in that kind, and so the tale is made up; even as in the race of four-footed beasts we see that elephants with their snaky hands come first of all, by whose many thousands India is embattled with a bulwark of ivory, so that no way can be found into its inner parts: so great is the multitude of those beasts, whereof we see but a very few samples. But still, let me grant this too, let there be, if you will, some one thing unique, alone in the body of its birth, to which there is not a fellow in the whole wide world; yet unless there is an unlimited stock of matter, from which it might be conceived and brought to birth, it will not be able to be created, nor, after that, to grow on and be nourished.

Nay, in very truth, if I were to suppose this too, that the bodies creative of one single thing were limited as they tossed about the universe, whence, where, by what force, in what manner will they meet and come together in that vast ocean, that alien turmoil of matter? They have not, I trow, a plan for union, but as, when many a great shipwreck has come to pass, the great sea is wont to cast hither and thither benches, ribs, yards, prow, masts and swimming oars, so that along all the coasts of the lands floating stern-pieces are seen, giving warning to mortals, to resolve to shun the snares of the sea and its might and guile, nor trust it at any time, when the wiles of the windless waves smile treacherous; even so, if you once suppose that the first-beginnings of a certain kind are limited, then scattered through all time they must needs be tossed hither and thither by the tides of matter, setting towards every side, so that never can they be driven together and come together in union, nor stay fixed in union, nor take increase and grow; yet that each of these things openly comes to pass, fact proves for all to see, that things can be brought to birth and being born can grow. It is manifest then that there are, in any kind of things you will, infinite first-beginnings, by which all things are supplied.

And so, neither can the motions of destruction prevail for ever, and bury life in an eternal tomb, nor yet can the motions of creation and increase for ever bring things to birth and preserve them. So war waged from time everlasting is carried on by the balanced strife of the first-beginnings. Now here, now there, the vital forces of things conquer and are conquered alike. With the funeral mingles the wailing which babies raise as they come to look upon the coasts of light; nor has night ever followed on day, or dawn on night, but that it has heard mingled with the baby’s sickly wailings, the lament that escorts death and the black funeral.

OK yes maybe now in retrospect I have seen that one. Pretty well done, and it's good to have it available even at a charge, but I hope at some point we can generate some of our own designs and make them public domain so anyone with access to a 3d printer can make them. No doubt there is room both for people to make and sell their designs, plus having free ones available. And of course there is a time and materials cost in producing things and sending them over the mail, so that has to be factored in too. Even though 3d printers are easier and cheaper than ever, a lot of people might want something and yet never have access to a printer of their own.

What do you mean via "easy" - is that a service?

Samj I just noticed today your logo with the medallion. That looks great - what's on the other side? Did you make that yourself?

Yes that looks great - thank you!

Thanks to SamJ for this link!

1 - Thank you Samj! I had not seen that website and it appears it is relatively new in the last couple of years. Thanks for the links!

2 - Just as a side note on posting, if you could be sure that when you paste into a post that the font is not carried over, that would improve readability. The name Diogenes Of Oineanda above appears in a hard-coded font and isn't readable on dark background. The best technique when pasting into a post is to select the text and then use the "A", "T" and brush icons, each of which have a "remove" function at the bottom of the dropdown. That allows you to remove hard-coded font, size, and color coding. If you get a chance to try it out I'll leave it as is for a while and then (if I remember) I will come back and fix it myself if you don't fix it first -- thanks!

Quote from Don

For me, it's important to remember that when Epicurus talked about freedom from pain, he couldn't have been talking about ridding oneself of nociception.

So that we eliminate all chance of sounding like a Stoic, I would probably say "ridding oneself of the FACULTY of nociception..."

In other words we do want to reduce to the extent possible the particular instances of nociception that are unavoidable or that we choose to accept, but at the same time we also acknowledge the value and preserve the faculty of being able to sense pain when it occurs. The diabetic who cannot feel pain in his feet will burn them walking on hot surfaces, so the faculty of pain is valuable, just as Don is saying.

No doubt there is also a lot to be said for pain-killers that numb physical pain when it cannot be avoided, but the hazards of those are well known and obvious - much like the hazards of adopting stoicism.

At least the patient in pain who takes painkillers does not harangue us that taking the painkillers is virtuous!

Hello and welcome to the forum kenrob2037 !

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. The Biography of Epicurus By Diogenes Laertius (Chapter 10). This includes all Epicurus' letters and the Authorized Doctrines. Supplement with the Vatican list of Sayings.
2. "Epicurus And His Philosophy" - Norman DeWitt
3. "On The Nature of Things"- Lucretius
4. Cicero's "On Ends" - Torquatus Section
5. Cicero's "On The Nature of the Gods" - Velleius Section
6. The Inscription of Diogenes of Oinoanda - Martin Ferguson Smith translation
7. A Few Days In Athens" - Frances Wright
8. Lucian Core Texts on Epicurus: (1) Alexander the Oracle-Monger, (2) Hermotimus
9. Plato's Philebus
10. Philodemus "On Methods of Inference" (De Lacy version, including his appendix on relationship of Epicurean canon to Aristotle and other Greeks)
11. "The Greeks on Pleasure" -Gosling & Taylor Sections on Epicurus, especially on katastematic and kinetic pleasure.

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!

Yes the general direction of some reference to materialism probably makes sense...

My mind is distracted tonight and going in too many directions,, and in times like this it seems I always turns back to the fundamental issue of "what it means to be an Epicurean."

I do not expect to make any changes at the moment, but I am toying with the idea of deleting the quote from Lucian of Samosata (about "striking a blow for Epicurus") currently at the top of the home page. New people probably don't recognize that quote, and i am thinking it might be beneficial if we replaced it with something very pithy about what a new person can expect when they start posting in the forum.

I am thinking of something like this:

"There is no authoritative definition of "what it means to be an Epicurean," but for purposes of this forum you can expect to be welcomed as a valued participant if you hold that: (1) the universe was not created and is not controlled supernaturally [PD1], (2) there is no life after death [PD2], (3) the feelings of pleasure and pain are the ultimate guides to life [PD 3-4], (4) the virtues, including justice, are not absolute but contextual, and are valuable because they are instrumental in the attainment of pleasure and the avoidance of pain [PD 5-10, 30-40], (4) practical reason cannot be based on abstractions alone, but must based on sensation, feeling, and anticipation [PD 11-30], and [5] you feel a personal affinity for the philosophical tradition established by Epicurus of Samos."

I am probably going to forget about this and not make any changes for the time being, but I thought it would be interesting to see what you guys think about what key points needs to be in, and what need to be out of, such a statement. Keep in mind that the purpose would be something short enough to put at the top of the front page, which means you'll have to scroll through it every time you go there. On the other hand, even though short, it needs to hit the very highest points so as to be challenging and specific enough to be worthwhile. And most of all, the context is "for purposes of this forum."

Of course i could also add a link to this detailed discussion so people can see all the issues that went into preparing the final version of it.

Any thoughts? I take no pride in authorship and my normal course anyway is to edit so many times that the original version is often unrecognizable when finished, so any and all thoughts are welcome.

I think this is a very interesting topic. I am firmly in the camp that "intelligent life" is a sliding scale and that the issue of "can they feel pain" goes a long way down from humans (and UP to the Epicurean "gods" in the intermundia)

More seriously now, this is where I think the ultimate path is in the direction of not putting those who are having pain into hard vertical categories (human, vertebrate, etc) but defining more "horizontally" the issue of "whose" pain we should consider and how we consider it. That's pretty much we do in real life now, and we probably ought to give a lot more thought to articulating it clearly so we can come to terms with it.

My own personal examples I think about are the animal shelters, the nursing homes, etc, that I know are in my own "backyard." If I focused on that as much as I might be tempted to then I would never have a life of my own, so I know that overindulgence in "saving the world" simply can't work. Given the difference between what I'd like to do vs what I "can" do (even if i tried) it makes sense to openly examine the limits and deal with them consciously, rather than simply shutting them out of our mind as if they are too terrible to contemplate.

Yes that was the point of my going off on the tangent. It seems very Epicurean to me to take the position that surely off all the things we have information about, the thing we have the MOST information about is "us" -- so we need to start with understanding ourselves and not considering ourselves to be mystical black boxes that only a god or a magician could figure out.