Posts by Godfrey

That's what it seems like to me. And the feelings as he describes them seem to me to be pretty much what Epicurus described as feelings: guides to choices and avoidances.

It's also interesting how he makes a clear distinction between sensations and feelings. As I understand it he says feelings are critical for consciousness while sensations are not. So I wonder if he might say that death is nothing to us because when we're dead we have no feelings?

This was a very good advertisement for his book! I think I'll read it at some point to dig in to his ideas a bit more.

Required listening!

Don I haven't heard this. Just cued it up and going for a walk

Quote from Don

Hmm. I not sure PD03 is counterfactual as much as it is an unattainable goal (unless you're a god!). If a person was exclusively experiencing no pain in their body or mind anywhere, they would, by definition, be experiencing nothing but pleasure. Once that state (again only attainable by a god) is reached, pleasure cannot be "increased" but simply varied.

As I think about it more, I think of PD03 as definitional. If you reverse the order of the two sentences, he's saying that (2) if in any part of you you are experiencing pleasure, then in that part you are not experiencing pain. So (1) you would therefore reach the limit of pleasure if you are not experiencing pain in any part of your body or mind.

So he's defining the dichotomous, either/or relationship of pleasure and pain. In PD03 he only deals with accumulation or condensing, but in PD09 and PD10 he adds time, etc.

PD03 isn't an unattainable goal, I think we've all had moments of experiencing the limit. But if we were able to live constantly in that state, then we'd be like the gods!

PD03, PD09 and PD10 are all interesting in that they are providing counterfactual arguments (I think "absurdities" is too strong of a word) while at the same time adding clarity and details to those looking for it.

Epicurus, Letter to Herodotus:

Quote

37... First, Herodotus, we need to have grasped what is denoted by our words, [1] so that by referring to what they denote we can make decisions about the objects of opinion, investigation, or puzzlement and [2] so that all of these things will not remain undecided, [as they would] if we tried to give an infinitely long demonstration, and [3] so that our words will not be empty. 38. For it is necessary that we look to the primary conception corresponding to each word and that it stand in no need of demonstration, if, that is, we are going to have something to which we can refer the object of search or puzzlement and opinion.

This doesn't refer specifically to "pleasure" but to his use of words. "Pleasure" being such a central idea, however, could be understood to be covered by this passage.

Quote from Cassius

My comments are based on a presumption that Epicurus is going back and forth, as the occasion demands, using the word "pleasure" in both a high-level conceptual sense at times, but also at other times strictly as a feelings, with times when his usage almost is intersecting.

I'm not sure about Epicurus, but his opponents definitely were and eventually his followers had to. Hence our quandary.

Now I'm cross-posting... usually I'm 2 or 3 hours behind in the discussion

Quote from Cassius

Does Nature herself create a concept called "pleasure" by which we should understand ALL pleasures to be included? What would you say is the intersection between human nature and the words we use to describe it?

Nature does not create a concept called "pleasure". The end of the cascade for this question, though, leads to Scepticism. All philosophies are mental models. Epicurus proposed a mental model to describe how he perceived and understood the world, and I find that model to be the best that I've come across. His model relies on faculties of sensation, feeling and anticipations and has been built upon to form the basis of modern science. The combination of Epicurus' model and modern science, to me, is the best description that we have of the universe in which we live and how to live in this universe. The persistent lack of evidence of a providential universe indicates, to me, that "Nature" has no mental models. With this in mind, pleasure is an observed, emergent phenomenon of organic life.

It's my understanding that for clarity of discussion Epicurus was very explicit, in Greek, of the meaning of "pleasure". Over the millennia and through various languages and various intentions, that word "pleasure" has taken on a life of its own. Kind of like the word "Epicurean"

Quote from Cassius

I do think that pleasures have to be ranked so that we can intelligently choose between them. I guess I would say much the same thing about "desires." Ranking "pleasures" seems to make more sense to me because that is the method by which I would rank my "desires'' if I even thought in terms of ranking desires. My desires flow directly from my evaluation of the possible pleasures and pain, so I am not sure I see the path forward you are suggesting.

Keeping in mind that much of what we have of Epicurus comes from sources that are to some undetermined degree hostile, I'm doing the exercise of looking more closely at the texts that are generally agreed to be by Epicurus himself. And also keeping in mind that he stated that we need to be clear on what we mean by particular words. (I think I'm channeling Scalia, god forbid!)

Referring to post #61, that's why I think it's interesting to compare PD03 and PD09.

PD3 The limit of enjoyment is the removal of all pains. Wherever and for however long pleasure is present, there is neither bodily pain nor mental distress.

I think we agree that the first sentence is a refutation of the argument that pleasures have no limits. To me, the second sentence is adding specificity: if you have pleasure in your belly there is no pain in your belly. Same for your foot, and perhaps for your mind. So if all pains, throughout your body and mind, are removed, you've reached the limit of pleasure.

PD9 If every pleasure were condensed and were present at the same time and in the whole of one's nature or its primary parts, then the pleasures would never differ from one another.

I'm reading this as building on the second sentence of PD03. These acknowledge that you can have pleasure in your stomach, or your foot or your mind or wherever. If the pleasure in your foot filled your whole body and mind for one minute, it would be no different than if the pleasure in your belly filled your body and mind for one minute. So, pleasure is pleasure, which is part of a faculty of pathe.

I actually prefer the Hicks 1925 translation of PD09 as it uses "accumulate" rather than "condense". I'm not sure which is more accurate, but I find accumulate to be more illustrative.

The pleasures are not identical, and that’s where so much confusion can be sown by devious minds I'm thinking that that is a big reason why Epicurus kept pointing out that pleasure is pleasure, a faculty. Rather than argue with Platonists and Academics about what type of pleasure is good, or better or greatest, he made the distinction between pleasure and desire. This was one of his great innovations! "Everyone knows what pleasure is and pursues it, even babies and Cows. If you want to talk to me about what's greater or good-er, talk to me about desires."

Cassius, I'm suggesting that this is where the opponents won the war, in focusing on ranking pleasures instead of desires. As you know, this separation has been tickling me for a while... I'm not sure if I'm reading it correctly but it seems promising. Plus like so many of Epicurus' ideas, it seems to relate favorably to modern science. Just an added bonus

DESIRES

Quote

PD29 Among desires, some are natural and necessary, some are natural and unnecessary, and some are unnatural and unnecessary (arising instead from groundless opinion).

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.

PD30 Among natural desires, those that do not bring pain when unfulfilled and that require intense exertion arise from groundless opinion; and such desires fail to be stamped out not by nature but because of the groundless opinions of humankind.

(LM127ff) One should keep in mind that among desires, some are natural and some are vain. Of those that are natural, some are necessary and some unnecessary. Of those that are necessary, some are necessary for happiness, some for health, and some for life itself. A correct view of these matters enables one to base every choice and avoidance upon whether it secures or upsets bodily comfort and peace of mind – the goal of a happy life.

(LMxxx) Third, keep in mind that some desires are natural whereas others are groundless [note]; that among the natural desires some are natural and necessary whereas others are merely natural; and that among the necessary desires some are necessary for happiness, some for physical health [note], and some for life itself. The steady contemplation of these facts enables you to understand everything that you accept or reject in terms of the health of the body and the serenity of the soul — since that is the goal of a completely happy life. Our every action is done so that we will not be in pain or fear. As soon as we achieve this, the soul is released from every storm, since an animal has no other need and must seek nothing else to complete the goodness of body and soul. Thus we need pleasure only when we are in pain caused by its absence; but when we are not in pain then we have no need of pleasure.

(LMxxx) Fourth, we hold that self-reliance is a great good — not so that we will always have only a few things but so that if we do not have much we will rejoice in the few things we have, firmly persuaded that those who need luxury the least enjoy it the most, and that everything natural is easily obtained whereas everything groundless is hard to get. So simple flavors bring just as much pleasure as a fancy diet if all pain from true need has been removed, and bread and water give the highest pleasure when someone in need partakes of them. Training yourself to live simply and without luxury brings you complete health, gives you endless energy to face the necessities of life, better prepares you for the occasional luxury, and makes you fearless no matter your fortune in life.

Display More

GOALS:

Quote

PD22 You must reflect on the fundamental goal and everything that is clear, to which opinions are referred; if you do not, all will be full of trouble and confusion.

PD25 If at all critical times you do not connect each of your actions to the natural goal of life, but instead turn too soon to some other kind of goal in thinking whether to avoid or pursue something, then your thoughts and your actions will not be in harmony.

PD15 Natural wealth is both limited and easy to acquire, but the riches incited by groundless opinion have no end.

PD16 Chance steals only a bit into the life of a wise person: for throughout the complete span of his life the greatest and most important matters have been, are, and will be directed by the power of reason.

As far as greater, better, more luscious, tastier &c pleasures.... I keep thinking that the only mechanism that Epicurus (not Cicero, the Cow) explicitly provided for ranking, prioritizing or choosing/avoiding was desires. He seems to me to keep saying that "pleasure is pleasure", a pathe. Why else would he repeatedly make the point that if all other things are equal (condensing/accumulation, duration, location in the body and so on) then pleasures would never differ from one another?

Maybe the Cow makes this point further on, but look at how much confusion he's wrought in just this brief passage! Very effective rhetoric!

Does anybody know if Epicurus ever referred to a hedonic calculus, or did Bentham come up with that? Or was it in Lucretius? I think I recall the phrase turning up in one of Epicurus' letters, but I don't know where and could be mistaken. It might be an interesting item to clarify. I'm asking just for curiosity and not to make any point.

If Epicurus were to weigh in, he might say:

Quote

PD3 The limit of enjoyment is the removal of all pains. Wherever and for however long pleasure is present, there is neither bodily pain nor mental distress.

PD9 If every pleasure were condensed and were present at the same time and in the whole of one's nature or its primary parts, then the pleasures would never differ from one another.

Good discussion; dealing with Cicero brings up lots of issues!

The foray into mathematics brought to mind a tangentially relevant sci-fi short story, "The Story of Your Life" by Ted Chiang. It concerns an alien first contact and the efforts to understand the alien linguistics and physics, and deftly illustrates possible ramifications of different worldviews. The physics comparison begins with two different ways of approaching the optical problem of a stick apparently bending in water, which I seem to recall from Epicurean texts or a forum post at some point.

The story was made into the movie Arrival a few years ago. I'm sure the treatment in the original story is much more relevant here though.

But that's quite a long way from Cicero. Keep up the good work!

Post #19 might relate to our previous discussions about circumplexes in some fashion, but as I ended up confused as to the exact definition of a circumplex, I'm not sure if it illustrates what one is or what one isn't

There are definitely different paths into Epicurus, and the more one digs into the philosophy the more one finds, both regarding things Epicurus was responding to and the ways his thinking permeates our world today.

The pre-Socratics were a further and important influence on Epicurus, as well as on SPA, and there's much to be gained from understanding them as well.

SPA do have a grossly distorted impact on today's society, but dissatisfaction with that is exactly what has led many of us on the winding road to Epicurus. So to some extent I think the points that you are making, Cassius, are baked in to Kalosyni's thinking. I'm just getting the sense, which may or may not be correct, that in this particular thread they're digressing from where the thread was initially headed.

B. Or maybe: Pleasure and pain are the guides to my goal of living joyously and sweetly, as I choose or flee from my desires using wisdom and reason.