Posts by Martin

Welcome Jack!

Blue as background color fits better to the color of the face than green.

Welcome Alex!

"Karl Marx ... designed a system of economic organisation"! This nonsense reportedly taught at U.S. schools calls for immediate refutation.

Karl Marx produced elaborate analysis and criticism of capitalism, thought that the transition from capitalism to communism was unavoidable and proposed a strategy how to accelerate that transition by abolishing democracy along with capitalism.

He did not design a system of economic organization with which to replace capitalism. Lenin recognized this painfully after the revolution:

"As Lenin admits, there is hardly a word on the economics of socialism to be found in Marx's work - apart from such useless slogans as 'from each according to his ability, to each according to his needs'". [p. 91/92 in Karl Popper's "The Open Society and Its Enemies"]

Probably, you will need to use the cloud as an efficient way to do this (if you always have internet access).

Welcome AdamSandvoid!

Your page indicates that you interpret Epicurus' philosophy like we do here. That in itself is great because other quite different interpretations abound. Thank you for opening a complementary path for people to find the "right" version of the "right" philosophy!

During first pass reading, I found only one detail to which I have an objection, that is the paragraph with "... Epic Swerve, the moment in our lives when we make a small change that makes all the difference between being bound by fate and exercising our free will" and "Swerve today!" and related statements.

Although other friends here, too, have used the swerve in analogy to small, decisive steps we take within the scope of our free will/agency, this can be misleading. The swerve is entirely random, not directed by any will and no sign of a will.

There is a strong analogy between the swerve and the uncertainty principle. That principle may very well be what enables agency/free will (the alternative is to derive agency from emergent properties, which is less convincing for me). However, the path from the uncertainty principle to agency is not obvious and not yet fully explained, and objections to that path have not yet been refuted.

I take our agency as an empirical fact and the reference of agency to the uncertainty principle only as a tentative idea how to possibly explain agency in an entirely material and mostly deterministic world.

Welcome Cadmus!

Welcome ProstheticConscience!

Line.

Welcome Ataraxmys!

Welcome Dab!

Welcome Bryan!

Mirages seem to be not a suitable example in this context. They are real optical phenomena which happen outside of our bodies, which our eyes report correctly to the brain and which are not tricks our eyes play on us.

Welcome Jordan!

Happy New Year!

Welcome back, Matt!

The video nicely illustrates what we know today. (Note that turning the balance upside down is just a joke and still just shows the force on us as the counterforce from hard enough material to prevent us from breaking or sinking through the balance and not directly the force with which we pull up Earth. We know from theory which is confirmed by other experiments that we pull up Earth with the same force.)

Knowing this helps to get clear how wrong or misleading Epicurus' reference to down is. Some people have even used this wrong usage to claim that Epicurus was a flat-Earther. Epicurus use of down is so much against his own physics that he probably meant "down" in a different way but I have not yet seen and could not figure out a meaningful way. Maybe the ancient Greek word had a broader or different meaning than our "down".

Welcome Bartleby!

The practices do not need to be necessarily traceable to Epicurus or be logically derived from EP. If they work and are compatible, that is good enough. Not each of them will work for every Epicurean.

Here are some suggestions:

For me, occasional meditation for up to one hour guided by a Buddhist monk works fine, whether on radio, from CD or live. For some Epicureans, it might be counterproductive.

Occasional daydreaming as the simplest form of meditation is fine, too.

Running several kilometers at least twice a week boosts motivation to take action toward pleasure.

Doing something together with friends increases pleasure compared to only doing my own things.

I am very late commenting in this thread because the topic does not interest me that much and religion can be very divisive. Here is my addition to some aspects of the discussion:

Epicurus saw no sensory evidence of gods, attributed the knowledge humans claimed to have of them to inner perceptions and stated that the gods were not supernatural. 2300 years ago, this did not constitute a contradiction.

Meanwhile, we have dramatically extended our senses with corroborated detailed scientific models and reliable instruments. As material beings, gods are not excluded from scientific examination.

Todays science refutes Epicurus' internal imagery of gods because no such special image particles are detectable.

Moreover, the spread of information through particles, waves or fields is essentially diluted by a law following the inverse of the square of the distance.

With the huge distances to the neighboring galaxies, solar systems and even planets in our own solar system, large telescopes are needed to produce images as demonstrated by our astronomers.

Our fairly detailed knowledge of anatomy leaves no space for such inner telescopes for internal perception.

The religions which have arisen in different cultures may have some overlap but they are mutually exclusive.

Taking the inner sensations of something god-like as relating to some actually existing being has produced thousands of cults contradicting about every other belief over the course of history and more cults keep springing up.

This indicates that there are no actually existing gods to which the religions/cults refer, no matter whether the gods are considered to be natural or supernatural.

Even within the same culture/religion, reasoning of different "priests" has typically lead to a further splitting into more and more mutually exclusive sects.

The strength of the inner sensation of a god by people who have been or have themselves conditioned for this has probably been the driving factor of the waves of atrocities committed by religionists who misinterpret these inner sensations as factual evidence.

The global occurrence of religions is indicative of a genetic disposition to look for awe-inspiring beings. This science-based explanation refutes the claim that the perceived gods actually exist.

Modern science is a branched out further development of some parts of Epicurus' philosophy. Applying these principles of Epicurus' philosophy has lead to the refutation of Epicurus' imagery of gods into a supersensory brain as of today's science (with no claim on what future science may reveal in an unexpected twist).

Pleasure is central to Epicurus' philosophy, not the divine. Therefore, abandoning the conclusion from inner perceptions to existence of gods is preferred over keeping a revealed major inconsistency in the philosophy. This is similar to the much less controversial abandoning of other refuted parts of Epicurus' physics.

Other than postulating the existence of alien species (for which we might find tentative evidence at best but which would most likely be too far away to communicate with or travel to) and interpreting gods conceived by humans as symbolism, there is nothing credible left in Epicurus' gods.

In conclusion, there is nothing important left in Epicurus' gods other than the historic aspect for complete understanding of ancient Epicurean philosophy.

This does not need to prevent us from joyful participation in religious ceremonies and deriving pleasure from inner perceptions of imaginary gods.