Posts by Godfrey

Not sure if this paper is on here somewhere; it critiques Placita 2.29:

(33) Aëtius, Achilles, Epicurus and Lucretius on the Phases and Eclipses of the Moon (final draft version) | Frederik Bakker - Academia.edu

Understanding that it's a paraphrase, I like "boldly met." The big criticism of PD04 is that it takes severe circumstances too lightly. Chronic long-term illness, terminal illness: these must be boldly met.

Epicurus doesn’t shy away from bold language. Two phrases that immediately come to mind are "live like a god" and "I spit on...." And I don't see boldness as Stoic: one has to be rather bold to be an Epicurean and to go against the prevailing Platonic/Aristotlean/monotheistic worldview.

Even everyday pains can benefit from a bit of boldness, from being bold in living the philosophy. They tend to quietly build up, and don't just disappear on their own.

Having said this, "boldly met" and the complete haiku is a paraphrase. Of a paraphrase.

I highly recommend the article that Don posted in #26; the link is copied here:

(31) The Tetrapharmakos (Fourfold Cure) and the Sober Reasoning in Epicurus: A Critical Philosophical Paradigm against the Politicization of Medical Truth? | ANNA MARKOPOULOU - Academia.edu

I can't say that I agree with everything in the article, but it brings up some interesting points for discussion. For starters, it posits that each of the fourfold remedies corresponds to one of the criteria of truth. So, the author is presenting a case for four, not three, canonic criteria.

I've got to reread this and let it percolate for a while, but I definitely recommend reading it. Only 5 short pages, for those of us who are time and/or attention crunched

Quote from TauPhi

Relevant to the above discussion (with translation of the tetrapharmakos I personally like much better than the common 'wikipedia' one).

Laudator Temporis Acti: The Epicurean Tetrapharmakos

The translation in the link in TauPhi 's post #36 has a nice treatment of the last two lines, which seems to be in line with Epicurus' manner of phrasing: "on the one hand, the good - easily acquired/ on the other hand, the terrible - easily endured."

I'm referring to "on the one hand... one the other hand" which may be taken to correspond to pleasure and pain. But I'm totally out of my depth in discussing translation of the Greek, so I'm just putting this out there

Another year older, another year wiser. Happy birthday, Cassius!

Love that book! My daughter and I listened to it on a cross continent trip a couple of years ago.

Quote from Pacatus

my hypertexting brain

Nicely phrased Pacatus ! I've never heard it put that way before.

Quote from Eric

If supernatural gods/creators exist, I doubt they have the same faculties as we do. Therefore, the idea that they would use the same criteria for reward/punishment as we do based on moral properties we evolved as social species seems unlikely to me. Therefore, I don’t fear the gods or aim to control any reward or punishment given after death or anticipate it.

Cicero and the Stoics and there ilk apparently believed that they understood the morality of the gods (or God), while at the same time ridiculing Epicurus for postulating about the physical facts of the gods, and about their blessedness and incorruptibility. And Cicero and company promoted the idea of rocks that orbit in space are gods. All of these trains of thought are beginning to converge in my mind to provide a logical context for the Epicurean gods. So thank you Eric for posting this.

Quote from Eric

Sensations, anticipations and feelings should be taken as priority over reasoning...

It may be more accurate to state this along the lines of "Sensations, anticipations and feelings should be taken as preceding, and a verification of, reasoning...." Reasoning can be a check on information from the senses, anticipations and feelings, but it also needs verification by the senses, anticipations and feelings. Reasoning that doesn't begin with the sensations, anticipations and feelings isn't grounded in reality. This is probably what you meant by "taken as priority;" I'm just thinking that it would be helpful to be more specific in this particular description.

Interesting!

These two passages seem to touch on this subject as well:

PD26: The desires that do not bring pain when they go unfulfilled are not necessary; indeed they are easy to reject if they are hard to achieve or if they seem to produce harm.

VS21: Nature must be persuaded, not forced. And we will persuade nature by fulfilling the necessary desires, and the natural desires too if they cause no harm, but sharply rejecting the harmful desires.

I find it interesting that, at least in St-Andre's translation, harm is referred to generally and not as specific to the individual. This, to me, correlates to what Don has described above. Basically, to achieve maximal pleasure you must consider the consequences of your actions.

For a more positive answer to the problem of the invisibility cloak, I'll point out PD05:

It is not possible to live joyously without also living wisely and beautifully and rightly, nor to live wisely and beautifully and rightly without living joyously; and whoever lacks this cannot live joyously.

For the practicing Epicurean, this supercedes the negative reinforcement.

Quote from Kalosyni

perhaps even though there are many "images" coming into the psyche, it is only the "blessed and incorruptable" which are those of the gods. So those other images which are dark, painful, and ugly are not considered (or not labeled) to be the gods.

This immediately brings up, for me, the vengeful and angry Old Testament god. While I can find value in the Epicurean notion of a god, it's difficult for me to accept this idea as universal. I do, however, think that it can be a universally beneficial way of idealizing the notion of god, or of perfection.

Polystratus is saying, I think, that it makes no sense to say that either relative or non-relative is exclusively "real," for if that is the case then even something as obviously real as minerals has to be unreal. At least that's how I read what's presented here.

I'm a little surprised by that, because I would think that his position would be that "larger" and "smaller" would just be "events," and therefore not real. At least they would not be material; he seems to be saying that an event is real, even if not material. Didn't Lucretius have something to say about that? The details don't come to mind at the moment. Perhaps an event is real in the same sense that the dreams of madmen are real?

Yesterday I was told by my cardiologist that the latest recommendation is to not take fish oil supplements as they may cause arrythmias. So I've stopped for a few months until my next follow up and we'll see what happens. I've been taking liquid fish oil for years, it seems to keep triglycerides quite low, among other benefits.

The missing Epicurean fragment: "live like a god among men [get a dog!]"

Perhaps meaning might also be thought of as an "encompassing" pleasure....

Quote from Kalosyni

Vatican Saying 48:

"While you are on the road, try to make the later part better than the earlier part; and be equally happy when you reach the end."

Quote from Godfrey

VS48 is quite good! However, I don't think that it's referring to meaning, but more to how one can most effectively pursue pleasure in one's life.

If I look at my own definition of meaning as an organizing pleasure, VS48 could be read as a way of organizing pleasure and hence as a type of meaning. Hmmm... And I think I see where you're going, Kalosyni , with VS17; that seems like looking at VS48 from another angle.