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Summary Epicureanism is the philosophical system formulated by Epicurus (341-271 BCE). It was one of the most influential and popular philosophical schools in the Hellenistic era. Epicureanism revives the atomism of Democritus and rejects the teleology of Aristotle and the immaterial soul and forms of Plato. All events are the result of indivisible bodies (atoms) interacting in the void, and the gods have no role in the workings of the world. Epicurean ethics is a form of ascetic egoistic hedonism. Only one's own pleasure is intrinsically valuable, but the limit of pleasure is freedom from bodily distress and (especially) peace of mind, and the way to acquire peace of mind is by limiting your desires. The Epicurean arguments against the fear of death have been especially influential: death is annihilation, and so your death is bad for you neither when you are alive (as you are not dead) nor when you are dead (as you no longer exist).
Key works Most of Epicurus' writings are lost, but book ten of Diogenes Laertius' Lives of Eminent Philosophers, in its summary of Epicurus' life and teachings, contains three letters by Epicurus that summarize his physics, views on celestial and meteorological phenomena, and ethics. It also includes the "Principal Doctrines," short sayings mainly on ethics. The Roman poet and fervent Epicurean Lucretius (c. 94-55 BCE) composed "On the Nature of Things," a massive 6-book summary of Epicurean physics. The Roman statesmen Cicero (106–43 BCE) includes important summaries of Epicurean arguments in his philosophical works. Long & Sedley 1987 and Inwood & Gerson 1994 are compendiums of many of the crucial texts, with Long & Sedley 1987 including extensive commentary.
Introductions Konstan 2008 is a good encyclopedia entry on Epicurus. O'Keefe 2010 is an accessible book-length overview of the Epicurean philosophical system, while Warren 2009 contains chapters that deal more extensively with the current scholarly literature.
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  1. Antonina M. Alberti, Jonathan Barnes, Anna Maria Ioppolo & Christopher Kirwan (1990). Logica, Mente E Persona Studi Sulla Filosofia Antica.
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  2. James Allen (1998). Études Sur les Philosophies Hellénistiques. Review of Metaphysics 52 (1):132-134.
  3. John Anderson (1931). The Book of Diogenes Laertius: Its Spirit and its Method. [REVIEW] Australasian Journal of Philosophy 9:71.
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  4. David Armstrong (2011). Epicurean Virtues, Epicurean Friendship: Cicero Vs. The Herculaneum Papyri. In Jeffrey Fish & Kirk R. Sanders (eds.), Epicurus and the Epicurean Tradition. Cambridge University Press 105.
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  5. Robert J. Ball (2005). Further Observations on the Correspondence of Gilbert Highet and Cyril Bailey. Classical World: A Quarterly Journal on Antiquity 98 (4).
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  6. Robert J. Ball (2004). The Correspondence of Gilbert Highet and Cyril Bailey. Classical World: A Quarterly Journal on Antiquity 98 (1).
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  7. Rafael Ramis Barceló (2009). Hacia una lectura unitaria de la obra doxográfica de Diógenes Laercio: S. Grau Guijarro: La imatge del filòsof i de l'activitat filosòfica a la Grècia antiga, Anàlisi dels tòpics biogràfics presents a les "Vides i doctrines dels filòsofs més il·lustres" de Diògenes Laerci , Barcelona, PPU, 2009. Astrolabio: Revista Internacional de Filosofía 9:241-245.
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  8. Jonathan Barnes (1998). Hellenistic Philosophy. The Classical Review 48 (2):355-356.
  9. Jonathan Barnes & France) Hellenistic Philosophy and Science Paris (1982). Science and Speculation Studies in Hellenistic Theory and Practice /Edited by Jonathan Barnes ... [Et Al.]. --. --. Cambridge University Press Editions de la Maison des Sciences de l'Homme,1982.
  10. Alfred W. Benn (1911). Note on Epicureanism and Natural Law. Mind 20 (77):154-157.
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  11. Ganga Sagar Bhartrhari & Rai (1987). Niti Satakam Samskrtatika Scahindi-Anglabhasanuvadasahitam. Caukhambha Oriyantaliya.
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  12. Gilbert Boss (1992). "The Hellenistic Philosophers", Volume 1: "Translations of the Principal Sources with Philosophical Commentary", Volume 2: "Greek and Latin Texts with Notes and Bibliography", Par A. A. Long Et D. N. Sedley. [REVIEW] Dialogue 31:121.
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  13. Jacques Brunschwig (1995). Etudes Sur les Philosophies Hellénistiques Épicurisme, Stoïcisme, Scepticisme. Monograph Collection (Matt - Pseudo).
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  14. John Bussanich (1995). Passions and Perceptions. Review of Metaphysics 48 (3):646-648.
  15. W. M. Calder (1929). Dienysii Byzantii Anaplus Bospori. By R. Güngerlch. Pp. lxxvi + 45. Berlin : Weidmann, 1927. M. 8. The Classical Review 43 (06):238-.
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  16. Anton Hermann Chroust (1953). The Philosophy of Law of the Epicureans. The Thomist 16:82-117.
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  17. Anton-Hermann Chroust (1953). The Philosophy of Law of the Epicureans. The Thomist 16:82.
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  18. Stephen Rl Clark (1995). Objective Values, Final Causes: Stoics, Epicureans, and Platonists. Electronic Journal of Analytic Philosophy 3.
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  19. Alexander Dalzell (2008). Hellenistic Philosophy. Ancient Philosophy 9 (1):131 - 132.
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  20. Souleymane Bachir Diagne (2005). Diogenes 208. Diogenes 208:199-200.
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  21. Nikolay Dibrov (2011). Nature of Atomic Orbits. Apeiron 18 (4):352.
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  22. M. Dilisa (1991). Geometra-Natura, the Philosophy of Ortes, Giammaria. Giornale Critico Della Filosofia Italiana 11 (3):409-430.
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  23. John Dillon (1999). Papers in Hellenistic Philosophy. International Studies in Philosophy 31 (4):102-103.
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  24. C. W. Diogenes & Chilton (1971). The Fragments. Published for the University of Hull by Oxford University Press.
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  25. Adam Drozdek (2002). Diogenes z Apolonii. Przeglad Filozoficzny - Nowa Seria 43 (3):5-17.
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  26. Jean-françois Duvernoy (1990). L'épicurisme Et Sa Tradition Antique.
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  27. Holger Essler (2011). Cicero's Use and Abuse of Epicurean Theology. In Jeffrey Fish & Kirk R. Sanders (eds.), Epicurus and the Epicurean Tradition. Cambridge University Press 129.
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  28. Talavera Esteso (1977). Ciencia y Predicacion En El Siglo XIII: El Liber de Natura Rerum de Tomas de Cantimpré'. Ciencia Tomista 104:409-450.
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  29. S. F. (2000). Keimpe Algra, Jonathan Barnes, Jaap Mansfeld and Malcolm Schofield (Eds) the Cambridge History of Hellenistic Philosophy. (Cambridge: Cambridge University Press, 1999). Pp. XIX + 916. £80·00 (Hbk). ISBN 0 521 250285. [REVIEW] Religious Studies 36 (4):505-507.
  30. J. Famerée (1982). De Rerum Novarum À Octogesima Adveniens. Nouvelle Revue Théologique 104 (1):89-92.
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  31. E. S. Fegan (1910). Die Burgtempel Der Athenaia Die Burgtempel der Athenaia. By E. Petersen. Berlin: Weidmann. 1907. 8vo. 1 Vol. Pp. 147, with 4 Illustrations in Text. M. 4. [REVIEW] The Classical Review 24 (02):68-.
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  32. Jeffrey Fish (2011). Not All Politicians Are Sisyphus: What Roman Epicureans Were Taught About Politics. In Jeffrey Fish & Kirk R. Sanders (eds.), Epicurus and the Epicurean Tradition. Cambridge University Press 72.
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  33. Albernaz Frances (2007). Diogenes. Diogenes 54 (3):3-3.
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  34. Dorothea Frede & Brad Inwood (eds.) (2005). Language and Learning: Philosophy of Language in the Hellenistic Age. Cambridge University Press.
    Hellenistic philosophers and scholars laid the foundations upon which Western tradition developed analytical grammar, linguistics, philosophy of language and other disciplines. Building on the pioneering work of Plato, Aristotle and earlier thinkers, they developed a wide range of theories about the nature and origin of language. Ten essays explore the ancient theories, their philosophical adequacy, and their impact on later thinkers from Augustine through the Middle Ages.
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  35. David J. Furley (ed.) (1999). From Aristotle to Augustine. Routledge.
    This offering in Routledge's acclaimed History of Philosophy series completes the acclaimed 10-volume collection. This work explores the schools of thought that developed in the wake of Platonism through the time of Augustine. The 11 separately authored in-depth articles include: Aristotle the scientist-- David Furley, Princeton University; Aristotle: logic and metaphysics-- Alan Code, Ohio State University; Aristotle: aesthetics and philosophy of mind -- David Gallop, Trent University, Ontario; Aristotle: ethics and politics-- Stephen White, University of Texas at Austin; The peripatetic (...)
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  36. David J. Furley (1971). Knowledge of Atoms and Void in Epicureanism. In John Peter Anton, George L. Kustas & Anthony Preus (eds.), Essays in Ancient Greek Philosophy. State University of New York Press 607--619.
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  37. J. C. A. Gaskin (1998). Sharples, RW-Stoics, Epicureans and Sceptics. Philosophical Books 39:240-240.
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  38. J. C. A. Gaskin (ed.) (1995). The Epicurean Philosophers. C.E. Tuttle.
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  39. Pomponio Gaurico (1969). Super Arte Poetica Horatii. W. Fink.
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  40. Alfred Carl F. Gercke (1899). De Quibusdam Laertii Diogenis Auctoribus.
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  41. Lloyd P. Gerson (1995). Passions and Perceptions: Studies in Hellenistic Philosophy of Mind (Review). Journal of the History of Philosophy 33 (1):165-166.
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  42. Marcello Gigante (1992). Cinismo E Epicureismo. Monograph Collection (Matt - Pseudo).
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  43. C. Gill (1998). Moral Codes and Social Structure in Ancient Greece: A Sociology of Greek Ethics From Homer to the Epicureans and Stoics. JM Bryant. [REVIEW] The Classical Review 48 (1):87-89.
  44. Christopher Gill (2009). Stoicism and Epicureanism. In Peter Goldie (ed.), The Oxford Handbook of Philosophy of Emotion. OUP Oxford
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  45. David Kenneth Glidden (1971). The Epicurean Theory of Knowledge. Dissertation, Princeton University
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  46. Pamela Gordon (1996). Epicurus in Lycia the Second-Century World of Diogenes of Oenoanda.
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  47. Frank Granger (1915). Some Greek and Roman Ideas of a Future Life. By Cyril Bailey. Pp. 24. Leeds and District Branch of the Classical Association. 1915. [REVIEW] The Classical Review 29 (04):125-126.
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  48. Roger Green (2010). Victorius' Vergil: Comments on a Passage of the Alethia. Millennium 7 (1).
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  49. Nathan A. Greenberg (1990). The Poetic Theory of Philodemus.
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  50. Jacopo Grifoli (1967). Q. Horatii Flacci Liber de Arte Poetica. Fink.
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