FWIW: 2 editions in 83 libraries
On choices and avoidances | WorldCat.org
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Posts by Don
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While in reality (as I wrote in post 27 above) without telepathy you have to go the slow and difficult way to find out what someone is thinking.
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Dating myself now, but can't resist mentioning "Escape to Witch Mountain"--much loved at age 7.
Yes!! I still remember the Winnebago they were riding in! That was aliens, if I remember, too.
PS. I was 11.
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On a slightly more serious note, inspired by Joshua 's post, I would offer that the paranormal and pseudoscience feed an answer to the question many seem to ask: Is this all there is?
That question presupposes there's something "less than" about our physical, natural, material universe. It's somehow "not enough". There has to be more than just this or nothing has any meaning.
For me, Epicurus (and I would offer, even the general secular and scientific perspective writ large) has an answer to that longing that "something more" in that it's not needed. The magnificence and multifarious nature of the universe is enough to feel awe and wonder.
It brings to mind: "since such a course is of service to all who take up natural science, I, who devote to the subject my continuous energy and reap the calm enjoyment of a life like this, have prepared for you just such an epitome and manual of the doctrines as a whole."
Gaze on Yosemite Valley, stare up at the stars at night, breathe in the air deep in the woods or the salt-spray off the ocean while standing on a cliff. Try telling me than that "Is this all there is?" Yes, this is it -- and *it* is magnificent!
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The Star Wars/Trek mentions made me think of how prominent supernatural or pseudoscience is ingrained into pop culture. Just off the top of my head...
- Ghost (w Demi Moore)
- The Sixth Sense
- Touched by an Angel (TV)
- Long Island Medium (reality tv)
- The Exorcist
- The Shining
- Poltergeist
And so on and so on ...
It makes a good story.
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To be honest I think a big reason why people believe in telepathy and the like is because it sounds cool
I blame Star Wars
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Oh, man! Take a look at the Noetic Institute's logo!!!
That's disappointing!! Looks like I'll have to change my avatar again.
As an aside, when topics like psychic abilities come up, I think of the Amazing Randi and the One Million Dollar Paranormal Challenge.
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For ease of reference, here's the post above with the 1739 information and texts link:
There are textual variations. The book is an edition in Latin and Greek of Diogenes Laertius.
Here's the beginning of that Book 10:
https://babel.hathitrust.org/cgi/pt?id=nnc1.0021060738&seq=1203
It's listed in this bibliography of Laertius:
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Check out the link above. The file was too big to add here as an attachment.
Using the posts above, especially the one on the 1739 text with 44 "doctrines," I've composed a spreadsheet comparing the various texts that contain sections of Principal Doctrines.
I've sorted the PDF spreadsheet to show the 1739 text and not the usual translation. It's a bit of any eye opener. As for the English, I've used a combo of Hicks, Saint-Andre, and Google Translate to allow me not to get attached to one translation.
Thoughts welcomed.
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This is probably a good time for a reminder that the only authoritative explanation (so far as I recall at the moment - are there others?) of the natural/necessary classification (aside from the scholium in DL which is of uncertain source) is that of Torquatus in On Ends
It is in the letter to Menoikeus.
Also, Menoikeus 130:
πολυτελεῖ διαίτῃ “expensive/extravagant/costly/luxuious way of living”
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Would you say “natural”, “necessary”, and “empty” are suitable terms to use?
Well, if it was good enough for Epicurus...
PS. Okay, let me add that "Yes, I know Epicurus didn't use “natural”, “necessary”, and “empty” because he spoke Greek." But those translations are about as close to literal as one gets for φυσικαὶ, ἀναγκαῖαι, and κεναί.
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I also don't think it's perfect, but I like the idea that the word conveys that there is nothing wrong with enjoying things "above and beyond" what are considered necessities.
You think so? I would have said that "extravagant" carries strong negative connotations.
One of the reasons I'm fine with Dr. Austin's decision is that it takes back or reclaims that "negative connotation" and turns it on its head. That negative connotation of "extravagant" strikes me as potentially Puritanical. IF "extravagant" desires do no harm to the person or anyone else and IF they do not pose an undue burden to acquire or fulfill, why not indulge in them? Extravagant, indulgent, why not? One definition of the word is "excessive,
going beyond a normal or acceptable limit in degree or amount." (my emphasis added) "Acceptable" to whom? Someone else telling you you're living extravagantly? Mind your own business Now, do I think there's something to the idea of "conspicuous consumption"? "the spending of money on and the acquiring of luxury commodities (goods and services) specifically as a public display of economic power—the income and the accumulated wealth—of the buyer. " (Wikipedia) Now, in the Austin context, I would not call that "extravagant." I would call that trying to fulfill an empty desire. But if something brings you pleasure and meets the criteria of no harm/no undue burden to acquire, I don't think Epicurus opposes that "extravagance." -
You know, this has me thinking: At least for those of us who are already familiar with the philosophy, using the abbreviations NN, NU, and UU would be a lot cleaner and clearer.
I can appreciate your desire for conciseness, but I'm not a fan of in-group abbreviations. I don't even like referring to Epicurean philosophy as EP. I would also offer that the term "unnecessary" doesn't actually in at least one exposition of the categories of desires, that in the letter to Menoikeus:
QuoteFurthermore, on the one hand, there are the natural desires; on the other, the 'empty, fruitless, or vain ones.' And of the natural ones, on the one hand, are the necessary ones; on the other, the ones which are only natural; then, of the necessary ones: on the one hand, those necessary for eudaimonia; then, those necessary for the freedom from disturbance for the body; then those necessary for life itself. (This is my own literal translation)
In this categorization, Epicurus is only concerned with natural (φυσικαὶ), necessary (ἀναγκαῖαι), and empty (κεναί) categories. I would still contend that those "necessary for life itself" are those essentials at the base of Maslow's hierarchy of needs: food, water, shelter, sleep, air, etc.
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This is an alternative to the triangle format for Maslow's Hierarchy of Needs. Maybe Basic Necessities, Friendship, Prudence or specific items from canon in the boat and the sail or multiple sails could be other aspects.
I like the little boat idea/metaphor, especially in light of παιδείαν δὲ πᾶσαν, μακάριε, φεῦγε τἀκάτιον ἀράμενος : Set sail in your own little boat, blessed one, free from all indoctrination. (Usener 163) τἀκάτιον (takation) literally means a light boat, the diminutive of ἄκατος (akatos). The acatium (ἀκάτιον) was especially adapted for fast sailing with light winds.
That said, I'm not sure how to label the parts. I wouldn't advocate for necessary, natural, unnecessary because those are classifications of desires. Maybe Prudence is the sail which steers the ship? I'll have to think on that.
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I use the word "extravagent" as it's the word Emily Austin uses in her book to describe natural but unnecessary desires. I agree it's not the perfect word though - if I recall correctly, Austin doesn't think it is either.
Agreed. It's not perfect by any means, but I remember Dr. Austin saying in our interview episodes that there was NO WAY her editors were going to let her use "natural and necessary" and "natural but no necessary" over and over again the book
She had to come up with something.I also don't think it's perfect, but I like the idea that the word conveys that there is nothing wrong with enjoying things "above and beyond" what are considered necessities.
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can all occur at the same time.
Pillars? Holding up... Something?
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Welcome aboard!
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I found that studying the Key Doctrines in short groups of 3 or 4 related doctrines was more beneficial to focus on a key topic.
Don do we or you have a page or listing somewhere that breaks the PDs down not by number but by related paragraph and/or topic? I know we've discussed this many times but i am not sure I have seen a polished and formatted version. I am sure that there are many possible divisions but we might as well be helpful to people and suggest one or two.
Good question. Surely somewhere on this forum.
Try this thread:
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The wise one will also pay just enough attention to their reputation as to avoid being looked down upon. (DL 10.120)
Hicks: He will pay just so much regard to his reputation as not to be looked down upon.
Yonge: He will show a regard for a fair reputation to such an extent as to avoid being despised;
Original text: εὐδοξίας ἐπὶ τοσοῦτον προνοήσεσθαι,
εὐδοξίας good repute
τοσοῦτον so far as
Provide for good repute for as far as...
ἐφ᾽ ὅσον μὴ καταφρονήσεσθαι:
καταφρονέω look down upon, think slightly of
So, the translations are accurate.
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How well do you think modern-day Epicureans navigate the relationship with tradition--given that Epicureanism in classical times was said to value orthodoxy (to the point of not disagreeing with or criticizing the Hegemon), and yet there are obviously a few areas where rethinking is necessary, as in some parts of the physics.
As you may be able to tell from my last post, I think the modern-day Epicureans don't have nearly the level of problems the modern-day Stoics have in keeping closer to the ancient school. I've read the complaints about the Epicurean school having to do with their being dogmatic or not disagreeing with the teacher. I'd have to look up where those came from, so I won't discuss specifics. Part of this from modern commentators it seems to me has to do with being hung up on the word "dogmatic" itself. "Epicureans were dogmatic," as in Diogenes Laertius 10.120: "He will be a dogmatist but not a mere sceptic." I addressed this on my site: https://sites.google.com/view/epicurean…remain-in-doubt Dogmatic doesn't mean keeping to strict orthodoxy, it means being willing to take a position as opposed to remaining skeptical of everything, or as the word used means, "to be at a loss, be in doubt, be puzzled."
When it comes to the physics, I'm not overly concerned about the specifics. The Lucretius Today podcast did a great job of working through the letters to Herodotus and Pythocles and mining those for some great practical insights! The specifics don't matter. What matters is that Epicurus taught that we live in a material universe, governed by understandable laws that can be known; where we lack sufficient evidence for a conclusion, we withhold judgement and accept that there's a material cause until sufficient evidence is available. We are not ruled by Providence as the Stoics would have us believe. If you read the letters to Herodotus and Pythocles or sections of Lucretius, Epicurus and Lucretius are constantly writing "it could be this way, or this way, or this way..." and accept that there's a physical cause for the phenomenon they're discussing. Lucian in "Alexander the Oracle-Monger" writes that an Epicurean could find the physical mechanism behind the Snake-Oracle even if wasn't readily apparent.
That unswerving commitment that we live in a physical world, not under the thumb of capricious gods, is what makes it possible to be a modern-day Epicurean.
