Posts by Don

https://www.pompeiiinpictures.com/pompeiiinpictures/VF/Villa_020.htm

I found this interesting in one of the papers referenced in the Wikipedia article:

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Athens is visible in the upper right background, as well as what might be the Dipylon Gate with its bronze amphorae on top, which was not far from the academy.

The Garden was supposed to be situated near the Dipylon Gate just outside the walls of the city. Plus, those boots on the statue and the shoes on the mosaic person sitting to the right look s lot alike.

Quote from Nate

This is excellent, Don! Thank you for taking the time to organize this information.

Thank you, Eikadistes , for your contribution, enthusiasm, and encouragement on this topic!

It refers to this story:

Titus Manlius Imperiosus Torquatus - Wikipedia

en.wikipedia.org

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As a young military tribune, he defeated a giant Gaul in single combat in one of the most famous duels of the Republic, which earned him the cognomen Torquatus after the torc he took from the Gaul's body....

In 361 BC, Titus Manlius fought in the army of Titus Quinctius Poenus Capitolinus Crispinus against the Gauls during the Battle of the Anio River. When a Gaul of enormous size and strength challenged the Romans to single combat, Manlius accepted the challenge with the approval of Poenus after the rest of the army had held back from responding for a long period of time. Despite being physically inferior, he killed the Gaul with blows to the belly and groin, after which he stripped the corpse of a torc and placed it around his own neck. From this, he gained the agnomen Torquatus, a title that was passed down also to his descendants.

A torc/torque is a heavy necklace worn by the Celtic tribes. Torque -- hence Torquatus.

Torc - Wikipedia

en.wikipedia.org

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Because (Titus Manlius) always wore (the torque he took from the Gaul), he received the nickname Torquatus (the one who wears a torc),[23] and it was adopted by his family.

Okay, as a Christmas present to the forum, I've uploaded the "final" version of my 13-page paper presenting the reasons to accept that Epicurus was, in fact, born on the 20th day of the month of Gamelion:

File

Epicurus’s Birthday: The 7th, 10th, or 20th of Gamelion - Mystery Solved

This paper outlines the reasons to accept that Epicurus was born on the 20th day of the month of Gamelion.

Don

December 26, 2022 at 12:07 AM

Ready for download. Hope you enjoy.

Quote from Joshua

'Cosmos' in this meaning is almost a direct antonym to 'chaos', which I find interesting

Agreed. It literally means "order" and even shows up in the etymology of " cosmetics."

Quote from Joshua

Don has made reference to the use of the word παν (all, or even, "the all") as a word used by Epicurus. Is cosmos used as well?

Yes. He uses κόσμος kosmos/cosmos in the letter to Herodotus. Cosmoi/ cosmoses(?) are the world systems; The All is the whole collection of kosmoi.

Quote from Cassius

The Wise Man will found a school, but not in such a manner as to draw the crowd after him; and will give readings in public, but only by request. He will be a dogmatist but not a mere skeptic; and he will be like himself even when asleep.

The sage will found a school, but not in a way that attracts a crowd around themselves or plays to the mob.

...and will declare their beliefs and not remain in doubt about them.

...and will be the same person whether awake or asleep.

Regardless of the origin of the debate over the telos/goal/good, it was a debate that had been raging, if we go back to Protagoras, for around 200 years by the time Epicurus was formalizing his philosophy.

I maintain that Epicurus was more than happy to put on his gloves and box in that arena. He wasn't intimidated, because he felt he had seen the knockout punch (to continue the metaphor). He didn't try to dodge their punches or claim the fight was illegitimate. He loudly declared that pleasure was The Good, and everyone else's choice was simply in service to pleasure. He used the terminology of the debate throughout his writing, using variations but hitting home that he had the answer to this centuries-old debate.

Quote from Todd

Curious how we seem to end up with "only fragments and other pieces of evidence" for philosophic schools that have serious disagreements with Plato!

I've read that we have about 1% of all texts from the Classical period. It's amazing that we have anything! But, yeah, it's even more amazing that we have anything the Christians didn't approve of or what they couldn't co-opt into their dogma.

Quote from Cassius

All by yourself, in matters such as these, Can see one thing from another, find your way To the dark burrows and bring truth to light

I wonder if that's a dig against Plato's Cave?

Quote from Cassius

you call a spade a spade

Fascinating quick digression (fascinating to me, at least)

How ‘to call a spade a spade’ originated in a mistranslation.

originated in the mistranslation by Erasmus of Greek ‘skáphē’ (meaning anything hollowed out) as a word denoting a digging tool

wordhistories.net

τὰ σῦκα σῦκα, τὴν σκάφην σκάφην λέγων"

Call figs, figs; and tubs, tubs.

The mistranslation coming to you thanks to Erasmus (for whom we also have to "thank" for Pandora's "box" which should be a "jar" and not even possibly Pandora's).

This has been a Public Linguistics Announcement. We now return you to your previous thread, already in progress.

Quote from Cassius

And of course my interpretation of Epicurus, and my personal answer to that is "Yes, the suggested replacements are corruptions."

Which may be why some later Epicureans felt it necessary to demonstrate why those replacements were corruptions using formal arguments.

Quote from Todd

What ELSE besides pleasure do these people propose? (rhetorical question) Does that thing even exist in nature, apart from causing pleasure and pain for humans?

Virtue, piety, reason, contemplation... There are a few propositions. Their argument is that pleasure can't be trusted as the goal because it's shared with the "lower" animals and is part of our "animal" nature, not our "higher/better" *human* nature. Reason or virtue are truly "the good" because it is the fullest expression of our humanity.

Quote from Todd

Maybe the transition to Latin was where it all started to go wrong.

I think that could be said for a lot of things

Quote from Todd

Pleasure just is. Attaching other labels to it doesn't make it more impressive.

I think I would argue in the other direction (just thinking out loud...don't hold me to this): everything we think of as good, we ultimately consider good because it produces pleasure.

But there are schools and people who say pleasure can lead you astray from a happy, fulfilling life, therefore it must be repressed, avoided, or rejected outright. Establishing it as the goal - that to which all else points - short circuits that argument.

Quote from Todd

I've also been trying to avoid The Good, etc. because I don't think that is even an Epicurean concept.

The concept predates Epicurus, but he was more than willing to weigh in on the controversy/ argument by using that specific term, ταγαθον "the good." It seems to me that Epicurus acknowledged the debate and felt he could swoop in with the only solution that made any sense. I believe that he believed there was indeed ONE thing to which all else points and it IS pleasure. (Epicurus drops the mic, walks off stage.)

I think you have to establish pleasure as "the good" before you start to use it as your criteria. Otherwise, it's just an assertion. By establishing pleasure as that to which all else points, you've set an end point - a goal - on which one should stay focused.

Quote from Todd

There are 2 relevant concepts:

Pleasure (aka The Good, The End, Telos)

goods

I have not seen anyone arguing that there is overlap between those 2 categories

Thanks.

So, here's my (current) thinking:

1. The Good/ The End/ Telos / Summum bonum for Epicureans is pleasure.
2. I think this is correct, i.e., makes the most coherent argument.
3. There are a limited number of candidates in answer to "What is The Good?" Other philosophies have different choices, but, to Epicureans, all other candidates are means to the end of pleasure.
4. Those are all in one category.
5. Pleasure is then the criteria (the yardstick, the canon) by which we determine if something is to be considered a good thing or a bad thing from a human perspective.
6. However, we use reason, with the criteria in 5, to determine what good things are conducive to living pleasurably.

Reserving the right to extend and revise my remarks

Does this list move us closer together, Todd ?

Quote from Todd

Yes. I said this before too. The Good, The Chief Good, The End, Telos...these are all not the same things as goods.

LOL! Have we been talking past each other all along? (i.e., Have I been missing your point all along or simply misunderstanding?)

Quote from Cassius

1 - And another candidate then and now would be "religion" or law of god.

Agreed. Let's call that one Piety.

Quote from Cassius

2. ...you never get to questions of how to pursue pleasure of you don't establish pleasure to be the goal in the first place

Agreed, but we have to remember we have so few texts left. Epicurus undoubtedly addressed some of the "techniques" and therapy issues in other lost works, especially in reading the titles of some of those works. He hints at things like this when we writes about the "endless string of drunken parties and town festivals" not being conducive to living a pleasant life.

In taking a look again at Cicero:

Quote from Cicero, on ends, 1.42

42 "Pleasure and pain moreover supply the motives of desire and of avoidance, and the springs of conduct generally. This being so, it clearly follows that actions are right and praiseworthy only as being a means to the attainment of a life of pleasure. But that which is not itself a means to anything else, but to which all else is a means, is what the Greeks term the Telos, the highest, ultimate or final Good. It must therefore be admitted that the Chief Good is to live agreeably.

"Those who place the Chief Good in virtue alone are beguiled by the glamour of a name, and do not understand the true demands of nature. If they will consent to listen to Epicurus, they will be delivered from the grossest error. Your school dilates on the transcendent beauty of the virtues; but were they not productive of pleasure, who would deem them either praiseworthy or desirable?

So, the "highest good" = the Chief Good = summum bonum "highest or ultimate good" = Latin for telos τέλος "completion, maturity, accomplishment, fulfillment, perfection, consummation;result, product; end; boundary, border, extremity; supreme power" = tagathon ταγαθον, literally "the good"

The Chief Good is a category unto itself. It is "that which is not itself a means to anything else, but to which all else is a means."

So the discussion was about determining what was the end point of All human action, what should humans base their actions on. For Epicurus, it was clearly pleasure if you wanted to live "agreeably." For Stoics, it was virtue; but Epicurus (via Cicero via "Torquatus") says they are "beguiled...on the transcendent beauty of the virtues; but were they not productive of pleasure, who would deem them either praiseworthy or desirable?"

So, candidates for the telos/Chief Good were things like virtue, pleasure, wisdom. This is a select subset of traits or phenomena that could serve as the prime foundation for all choices and rejections. For a Stoic, virtue should be the foundation of this.

This category of candidates for Chief Good is NOT the category of every "good thing" that produces pleasure. That's a whole separate thing.