Posts by Godfrey

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. (St-Andre translation)

This PD consistently ends with “seems to produce harm” in all translations included in @Nate 's compilation (as always, thanks Nate!). To me, this implies personal responsibility beyond oneself as it doesn't have wording to limit the potential harm produced to the particular individual or limit it in any other way. We often discuss the effect of the pleasure/pain of our friends on our own pleasure/pain but, if I'm reading this correctly, this goes way beyond that. In so doing, it implies a sense of responsibility to "do no harm" that extends well beyond the self-centered hedonism described by the opponents of Epicurus.

Beckwith has another book titled Greek Buddha: Pyrrho's Encounter with Early Buddhism in Central Asia. I don't know if this covers your specific topic but it might be of interest.

"Apperception" is an intriguing word that I've not given much attention to. Here's an excerpt from Wikipedia:

In psychology, apperception is "the process by which new experience is assimilated to and transformed by the residuum of past experience of an individual to form a new whole".^[2] In short, it is to perceive new experience in relation to past experience. The term is found in the early psychologies of Herbert Spencer, Hermann Lotze, and Wilhelm Wundt. It originally means passing the threshold into consciousness, i.e., to perceive. But the percept is changed when reaching consciousness due to its entry into an already present interpretive context; thus it is not perceived but apperceived.

According to Johann Friedrich Herbart, apperception is that process by which an aggregate or "mass" of presentations becomes systematized (apperceptions-system) by the accretion of new elements, either sense-given or as a product of the inner workings of the mind. He thus emphasizes in apperception the connection with the self as resulting from the sum of antecedent experience. Hence in education the teacher should fully acquaint himself with the mental development of the pupil, in order that he may make full use of what the pupil already knows.^[1]

Alfred Adler used the notion of apperception to explain certain principles of perception in child psychology. A child perceives different situations not as they actually exist, but by means of the biases prism of their personal interests, in other words, according to their personal apperception scheme.^[5]

Apperception is thus a general term for all mental processes in which a presentation is brought into connection with an already existent and systematized mental conception, and thereby is classified, explained or, in a word, understood; e.g. a new scientific phenomenon is explained in the light of phenomena already analysed and classified. The whole intelligent life of man is, consciously or unconsciously, a process of apperception, in as much as every act of attention involves the appercipient process.

It seems to have some potential overlap with pattern recognition, although some (such as Wundt) think of it as a conscious process. I'm not sure if it's helpful or not to examine the word further, but it does seem to at least have some of the same issues as prolepsis in terms of pinning down a definition.

Good tidings!

Quote from UnPaid_Landlord

Epicurean said “death is nothing to us “ but he also said “think on death”

So always keep in mind these 5 remembrances, not to feel fear but to always remind you that this life is all you have, and to make best use of it :-

I am of the nature to grow old. There is no way to escape growing old.

I am of the nature to have ill health. There is no way to escape ill health.

I am of the nature to die. There is no way to escape death.

All that is dear to me and everyone I love are of the nature to change

My actions are my only true belongings and I can't escape their consequences.

(not a divine law like karma but mental anxiety, the fear of getting caught, the guilt etc )

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I've posted a potentially more Epicurean take on this here:

Post

Epicurean contemplation of death: write a will

This can be thought of as a different type of memento mori and a much more pleasant way to consider death than some Eastern methods, in particular the contemplation of the body in various stages of decay. Further, we have textual evidence that Epicurus went through this exercise, although that evidence doesn’t provide particular context as I recall.

Writing a will isn’t a one-and-done thing: it should be periodically updated as one’s circumstances change. And it may involve the more…

Godfrey

July 5, 2024 at 4:36 PM

This can be thought of as a different type of memento mori and a much more pleasant way to consider death than some Eastern methods, in particular the contemplation of the body in various stages of decay. Further, we have textual evidence that Epicurus went through this exercise, although that evidence doesn’t provide particular context as I recall.

Writing a will isn’t a one-and-done thing: it should be periodically updated as one’s circumstances change. And it may involve the more elaborate exercise of putting together or revising an estate plan, depending on one’s circumstances.

There’s more to this than just thinking about one’s demise. It can also extend, say, to the consideration of the categories of desire. What is natural and necessary, natural and unnecessary, and/or unnatural when thinking about one’s length and quality of life? All three categories come into play, and in contemplating this one can also gain a greater appreciation and understanding of the three categories and how they many apply to one’s life. For instance, to what lengths would one go to improve one’s health or to prolong one’s life? At what point might doing so involve an inordinate amount of mental and/or physical distress, and at what point might this distress interfere with one’s well-being?

Since this exercise, by its nature, involves thinking about spouses, children, and what may remain when one is no more, it also touches on the controversy as to whether or not Epicurus espoused (as it were) marriage and having children. The textual evidence isn’t clear but, as with all things, one must apply the philosophy to one’s own life in order to get a fuller understanding of it and to make it useful. Knowing that at some point either one’s spouse or oneself is going to die, how do the categories of desire apply to that knowledge? Likewise, knowing that one can only be as happy as one’s unhappiest child, and that one only has limited control over such happiness, how do the categories of desire apply?

Or consider the Stoic treatment of what’s in one’s control or not in one’s control. Is that similar to what is being thought about in this exercise? What is the end result of each approach? Which brings the most complete happiness?

For reference:

PD21. One who perceives the limits of life knows how easy it is to expel the pain produced by a lack of something and to make one's entire life complete; so that there is no need for the things that are achieved through struggle. [Peter St-Andre note: The word ἀγών, translated here as "struggle", originally referred to the contests pursued by athletes at public festivals such as the Olympic games; Epicurus is not necessarily counselling against personal discipline (such as that involved in learning true philosophy), but against the trials and dangers of action in the public arena.]

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.

LM127-128 ...keep in mind that some desires are natural whereas others are groundless; 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, 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.

Here I’ve just been thinking about this in terms of the categories of desire, but the subject obviously doesn’t stop there! For starters, much more of the Letter to Menoikeus applies, as do other PDs.

Quote from Don

Now, are opinions almost instantaneous sometimes, following directly on the heels of sensations and prolepseis? Sure! I have no problem with that. Consider you're walking through the woods, your sensations register a long skinny shape on the ground, your prolepseis have identified this shape as a danger in the past (the grooves are well worn in your eye's and mind's apprehension of the shape... so the "prolepseis" slips right into the groove, metaphorically).. your reason jumps in with "Snake!" and you jump back. It is only seconds later that you realize it was a discarded rope. Your opinion was in error...

In a manner analogous to pulling your hand from a hot stove, I would interpret jumping back from the "snake" as a reflex rather than an instantaneous opinion. As I understand it (for the moment at least), opinion occurs when you realize that it was a rope, based on the additional sensations from looking at it directly. However it could be that this isn't opinion either, but instead "focusing of the mind" on the object. You have a prolepsis of a rope which somehow comes into play when you focus your mind on the object.

Personally, I'm chewing on the idea that the prolepsis comes from the infant-caregiver relationship, in addition to what you've stated. Blessed and incorruptible comes from reasoning out maximums in an infinite universe. But as I understand it, this isn't how Epicurus presented it.

Thinking of gods, and looking at babies:

A baby's parents and/or caregivers would be the model of a godlike being. But this model is more in line with the common conception of gods, providing food, clean diapers, a social model and a model of language &c. It's a very fortunate baby whose parents provide a model of blessedness and imperturbability!

Might it be that Don 's beard is actually a property, since facial hair is natural to human males? The clean-shaven faces of some of us such as myself would then be events, since if we were to stop shaving, our facial hair would return to its natural state.

This paper on ethics in Lucretius might serve as an appetizer for DRN

3-Week SASA Reading Group: The Milindapañha: A Conversation Between a Greek King and an Indian Buddhist Sage | Save Ancient Studies

This reading group popped up in my email feed, along with several others in the same email. I've never heard of this text before, but it sounds like it may pertain to this thread.

One could also dig through Lucretius, but your point stands Don.

Among other things, this data could be useful in defining "spirituality," which seems to me to be a rather vague notion.

However, at first blush, it seems to me that the idea of the gods is more language based. But a preconception of justice or fairness might work similarly to what's described in the article.

Just my initial reaction. Interesting!

I think it's Inspire Red; in my list there's nothing between that and Modern Flat UI.

Not visible to me.

One thing which I found interesting came later in the video as Thomas gave a heartfelt take on why the gods and religion are important: personal consolation and civic cohesion (my paraphrase). He feels that religion is necessary even if it's not actually true, and for these two reasons in particular.

What I found illuminating, and disappointing in that the speakers seem to be completely unaware of it, is that Epicurus' take on religion addresses both of these points and attempts to improve upon them by incorporating truth as well. Although the typical discussion is whether the Epicurean view of the gods is realist or idealist, the point of view of Thomas introduces a different take, which I might call "functionalist." By removing the capricious and terrifying aspects of the gods, Epicurus makes them capable of consolation. Not by having them answer our prayers, but by serving as an example. This is pretty much the idealist view, just in the context of giving us a way to look at dealing with troubles. Encouraging his followers to attend the festivals and such serves to promote social cohesion, in addition to the potential pleasure obtained. I wouldn't be as cynical as the speakers and say that he did this to save his skin: I would say that Epicurus was aware of and acknowledged the historic role of religion in society and promoted it in his philosophy. In this context the Epicurean treatment of the gods actually isn't as mystifying as it's commonly made out to be.

Birth of Venus could serve as a model for a less neutral color palette, although Kalosyni 's images and palettes above in #6 are quite nice.

This image comes immediately to mind for Epicurean philosophy, although I haven't analyzed the imagery in detail.

Personally I use a dark theme as I find it easier on the eyes.

Sorry for the delay Cassius.... Here are the top and the middle of the page, in Ambience Blue style.