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Summary Epicurus (341-271 BCE) was one of the most influential Hellenistic philosophers. He revived the atomism of Democritus and rejected 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. Epicurus' 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. Epicurus' 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. Many of Epicurus' philosophical views must be gleaned from the works of later philosophers,such as Lucretius and Cicero. Long & Sedley 1987 and 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 2009 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. Deleuze and ancient atomism.Yannis Chatzantonis - manuscript
    A brief survey of Deleuze’s writings on ancient atomism and on the concept of the atom in general. Deleuze’s treatment of atomism is significant because it makes clear Deleuze’s aim in shifting the mereological vocabulary from points to lines; it shows what, in Deleuze’s sense, it means to unground. In other words, it sets down the conditions for a successful Deleuzian critique of essentialist metaphysics of structure.
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  2. Death does not harm the one who dies because there is no one to harm.David E. Rowe - manuscript
    If death is a harm then it is a harm that cannot be experienced. The proponent of death's harm must therefore provide an answer to Epicurus, when he says that ‘death, is nothing to us, since when we are, death is not present, and when death is present, then we are not’. In this paper I respond to the two main ways philosophers have attempted to answer Epicurus, regarding the subject of death's harm: either directly or via analogy. The direct (...)
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  3. The Problem of Evil - A Socratic Dialogue.Brent Silby - manuscript
    Epicurus asked: “Is God willing to prevent evil, but not able? Then he is not omnipotent. Is he able, but not willing? Then he is malevolent. Is he both able and willing? Then whence cometh evil? Is he neither able nor willing? Then why call him God?” This Socratic dialogue explores a popular version of the Argument From Evil. Suitable as an introduction to the topic.
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  4. Epicuro nella Critica della ragion pratica.Roberto Torzini - unknown - Annali Del Dipartimento di Filosofia 9:61-91.
    Within the Critique of practical reason, Epicurus plays an important, even if very often neglected, role. First at all in the Analytic, where the Epicurean ethics appears as the more serious opponent to the Kantian foundation of the morality. The discussion becomes more cogent on the topic of the motivation, question which is again debated in the Dialectic.
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  5. Epicureanism.Thomas A. Blackson - forthcoming - In Tom Angier (ed.), The History of Evil in Antiquity: 2000 Bce to 450 Ce. Routledge.
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  6. On the Role of Signs in Epicurus’ Legal Theory.Stephen Connelly - forthcoming - International Journal for the Semiotics of Law - Revue Internationale de Sémiotique Juridique:1-25.
    Epicurus holds, in _Key Doctrine_ 31, that what is just according to nature is a _súmbolon_ or sign of the interest there is in neither harming one another nor being harmed. Certain readings of this maxim equivocate this legal sign with other signs found in nature, thereby failing to give sufficient weight to the role of reciprocity in its production. Other readings simply import a legal sense from outside of Epicurean doctrine, thereby failing to explain what makes Epicurean _súmbola_ legal. (...)
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  7. The Return of the Epicurean Gods.Peter Groff - forthcoming - In Russell Re Manning, Carlotta Santini & Isabelle Wienand (eds.), Nietzsche's Gods: Critical and Constructive Perspectives. Berlin, Germany: De Gruyter.
    This paper examines the significance of Epicureanism for Nietzsche’s critique of Christian monotheism and his subsequent attempt to reanimate a kind of this-worldly, affirmative religiosity of immanence. After a brief overview of the pivotal role that Epicurus’ thought plays in the death of God, I focus on Epicurus’ own residual conception of the gods and the ways in which Nietzsche strategically retrieves it and puts it use in his writing. Nietzsche juxtaposes the distant, serene, indifferent Epicurean gods with the omniscient, (...)
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  8. Achieving Tranquility: Epicurus on Living without Fear.Tim O'Keefe - forthcoming - In Nathan Powers & Jacob Klein (eds.), The Oxford Handbook of Hellenistic Philosophy.
    Explores the role of eliminating fear in Epicurean ethics and physics, focusing on techniques to eliminate the fear of death and the fear of the gods.
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  9. Theory and practice in Epicurean political philosophy: security, justice and tranquility.Javier Aoiz - 2023 - London: Bloomsbury Academic. Edited by Marcelo D. Boeri.
    The opponents of Epicureanism in antiquity, including Cicero, Plutarch and Lactantius, succeeded in establishing a famous cliché: the theoretical and practical disinterest of Epicurus and the Epicureans in political communities. However, this anti-Epicurean literature did not provide considerations of Epicurean political theory or the testimonies about Epicurean lifestyle. Therefore, the purpose of this book is to shed light on the contribution of Epicurean thought to political life in the ancient world. Incorporating the most up-to-date archaeological material, including papyri which have (...)
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  10. Epicurean Priority-setting During the COVID-19 Pandemic and Beyond.Bjørn Hol & Carl Tollef Solberg - 2023 - De Ethica 7 (2):63-83.
    The aim of this article is to study the relationship between Epicureanism and pandemic priority-setting and to explore whether Epicurus's philosophy is compliant with the later developed utilitarianism. We find this aim interesting because Epicurus had a different way of valuing death than our modern society does: Epicureanism holds that death—understood as the incident of death—cannot be bad (or good) for those who die (self-regarding effects). However, this account is still consistent with the view that a particular death can be (...)
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  11. (J.) Sellars The Pocket Epicurean. Pp. vi + 126. Chicago: The University of Chicago Press, 2021. Cased, US$12.50. ISBN: 978-0-226-79864-6. [REVIEW]Tim O'Keefe - 2023 - The Classical Review 73 (1):1-1.
    Positive review of Sellars' short introduction to Epicureanism considered as a way of life.
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  12. EPICUREAN PHILOSOPHY AND REPUBLICAN ROME - (S.) Yona, (G.) Davis (edd.) Epicurus in Rome. Philosophical Perspectives in the Ciceronian Age. Pp. x + 207, ills. Cambridge: Cambridge University Press, 2022. Cased, £75, US$99.99. ISBN: 978-1-108-84505-2. [REVIEW]Giulia Scalas - 2023 - The Classical Review 73 (1):302-305.
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  13. Death and existential value: In defence of Epicurus.Marcus Willaschek - 2023 - Philosophy and Phenomenological Research 106 (2):475-492.
    This paper offers a partial defence of the Epicurean claim that death is not bad for the one who dies. Unlike Epicurus and his present-day advocates, this defence relies not on a hedonistic or empiricist conception of value but on the concept of ‘existential’ value. Existential value is agent-relative value for which it is constitutive that it can be truly self-ascribed in the first person and present tense. From this definition, it follows that death (post-mortem non-existence), while perhaps bad in (...)
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  14. ¿Cuán apolíticos fueron epicuro y los epicúreos? la polis griega y sus ilustres ciudadanos epicúreos.Francisco Javier Aoiz & Marcelo D. Boeri - 2022 - Trans/Form/Ação 45 (2):169-190.
    Resumen: En este artículo argumentamos que, el hecho de que hubo ciudadanos prominentes de diferentes ciudades griegas que adhirieron al epicureísmo, se sintieron epicúreos y fueron reconocidos como tales, muestra que slogans como “vive oculto” y “no participes en política”, que sugieren un completo apoliticismo por parte de Epicuro y los epicúreos, tergiversan el verdadero sentido del mantenerse alejado de la política contingente. Nuestro texto muestra la interacción entre Epicuro y los epicúreos y las ciudades griegas, a través del análisis (...)
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  15. Living for Pleasure - An Epicurean Guide to Life.Emily A. Austin - 2022 - Oxford: Oxford University Press.
    In Living for Pleasure, philosopher Emily Austin offers a lively, jargon-free tour of Epicurean strategies for diminishing anxiety, achieving satisfaction, and relishing joys.
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  16. An introduction to Epicurus’s ethical thought.Thomas A. Blackson - 2022 - Metascience 31 (3):427-429.
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  17. The soul‐soother of later antiquity: Nietzsche on Epicurus and Schopenhauer.Tom Fawcett - 2022 - European Journal of Philosophy 30 (4):1504-1517.
    In this article, I raise an interpretive problem presented by Nietzsche's adulatory attitude toward Epicurus during his middle period. I make the case that Epicurus' ethics is in several major respects identical to that of Schopenhauer. This is problematic for interpreters of Nietzsche insofar as Schopenhauer's ethics provides the main grounds for Nietzsche's emphatic rejection of him as a life-denying ascetic. How is it then, I ask, that the middle Nietzsche felt he was able to embrace Epicurus? I argue that (...)
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  18. The Sculpted Word: Epicureanism and Philosophical Recruitment in Ancient Greece.Bernard Frischer - 2022 - Univ of California Press.
    This study of the recruitment techniques used by the philosophical schools of Hellenistic Greece. Bernard Frischer focusses on the Epicureans, who are of special interest because their approach was at once extremely passive and extremely successful. Unlike other philosophical schools, which depended primarioly on public lectures and books, the Epicureans avoided contract with the dominant culture and attracted members by erecting statues of Epicurus and their other master in public places. These iconologically rich, "sculpted words" appealed to teh very people (...)
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  19. Value After Death.Christopher Frugé - 2022 - Ratio 35 (3):194-203.
    Does our life have value for us after we die? Despite the importance of such a question, many would find it absurd, even incoherent. Once we are dead, the thought goes, we are no longer around to have any wellbeing at all. However, in this paper I argue that this common thought is mistaken. In order to make sense of some of our most central normative thoughts and practices, we must hold that a person can have wellbeing after they die. (...)
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  20. (How) Are Friends and Friendship Worthwhile to the Advanced Epicurean?Alex Gillham - 2022 - Rhizomata 10 (1):118-145.
    Commentators usually understand the Epicureans to take friends and friendship to be worthwhile because they help us to eliminate and/or manage our bodily and/or mental pains and thus come closer to achieving tranquility. However, this understanding leaves unexplained why friends and friendship might be worthwhile to an advanced Epicurean with few or no pains to manage or eliminate. In this paper, I remedy this deficiency by offering three explanations for why friends and friendship could and maybe would remain worthwhile even (...)
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  21. Ein Gott unter Menschen.Jan Erik Hessler - 2022 - Hermes 150 (2):150.
    This article deals with the notion of the godlike sage in Epicurus and with how the Epicurean assimilation to a mortal god on earth refers in thought and wording to the Euagoras of Isocrates. To provide the necessary framework for the analysis, the paper initially reviews the phenomenon of godlike Epicureans, Epicurus’ use of rhetoric and of other authors’ writings before presenting the striking parallels between texts of the founder of the Garden and Isocrates. Having established a genuine όμοίωσις θεῷ (...)
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  22. A New Reading of Epicurean`s Facing Death in the Modern World.Seyed Amirreza Mazari - 2022 - Philosophical Meditations 11 (27):387-409.
    Facing death has always been regarded as a main philosophical issue in human`s life. Major philosophical traditions have given it abundant attention and tried to analyze it as the most serious concern of humans. One of the main ancient philosophical traditions, Epicurean relying on human wisdom tries to address this issue. Death, since the Stone Age, has brought alterations to the context of societies so that fear of death is currently seriously investigated by philosophers and psychologists, specially the change in (...)
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  23. Epicurus on Justice ‘In Itself’ (καθ᾽ ἑαυτό).Jan Maximilian Robitzsch - 2022 - Apeiron 55 (3):443-453.
    This paper is a commentary on Epicurus’ Kuria Doxa 33, according to which “justice is not anything in itself [τι καθ᾽ ἑαυτό].” It explores what it means for something to exist ‘in itself’ in Hellenistic philosophy, speculating on the sources of Epicurean technical vocabulary and suggesting an ontological reading of KD 33.
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  24. A Functional Reading of the Epicurean Classification of Desires.Jan Maximilian Robitzsch - 2022 - Apeiron 55 (2):193-217.
    This paper examines the classification of desires that the Epicureans offer in their writings. It surveys the extant textual evidence for the classification and discusses the relationship between natural and necessary, natural and unnecessary, and unnatural and unnecessary desires. It argues that while the practical significance of the Epicurean classification is clear, which desires fall into which class is not. The paper suggests the reason for this may be that the Epicureans acknowledge some variability in their concept of human nature, (...)
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  25. Lucretius’ prolepsis.Chiara Rover - 2022 - Elenchos: Rivista di Studi Sul Pensiero Antico 43 (2):279-314.
    This paper aims to investigate the equivalent of Epicurus’ πρόληψις, the second criterion of the Epicurean Canonic (DL X 31 = fr. 35 Usener), in Lucretius’ De rerum natura (DRN). Taking stock of the several occurrences of the Latin terms notitia and notities in the six books of the poem, I show that Lucretius’ view about preconception remains faithful to Epicurus’ πρόληψις, and that the poet does not endorse a less empiricist position than his Master because of some influence of (...)
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  26. Thought and reality in Marx's early writings on ancient philosophy.Christoph Schuringa - 2022 - European Journal of Philosophy 30 (4):1518-1532.
    There is little agreement about Marx's aims, or even his basic claims, in his Notebooks on Epicurean Philosophy and Difference Between the Democritean and Epicurean Philosophy of Nature. Marx has been read as an idealist, or as a materialist; as praising Epicurus, or as criticizing him. Some have read Marx as using ancient philosophers as proxies in a contemporary debate, without demonstrating how he does so in detail. I show that Marx's dialectical reading of Epicurus's atomism aims at transcending the (...)
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  27. Peripatetic Philosophy in Context: Knowledge, Time, and Soul From Theophrastus to Cratippus.Francesco Verde - 2022 - De Gruyter.
    This book deals with some Peripatetic philosophers of the Hellenistic age who were direct and indirect pupils of Aristotle. The main focus of the book is Aristotle's school in the Hellenistic period, a subject not particularly explored by the scholars. Three main issues are addressed in the chapters of the book: the problem of knowledge, the question of time, and the doctrine of the soul. More specifically the topics addressed are: the problem of sense-perception and the method of multiple explanations (...)
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  28. The Pleasures of Tranquillity.Alex Voorhoeve - 2022 - Homo Oeconomicus.
    Epicurus posited that the best life involves the greatest pleasures. He also argued that it involves attaining tranquillity. Many commentators have expressed scepticism that these two claims are compatible. For, they argue, Epicurus’ tranquil life is so austere that it is hard to see how it could be maximally pleasurable. Here, I offer an Epicurean account of the pleasures of tranquillity. I also consider different ways of valuing lives from a hedonistic point of view. Benthamite hedonists value lives by the (...)
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  29. Epicurean Stability (eustatheia): A Philosophical Approach of Stress Management.Christos Yapijakis & George P. Chrousos - 2022 - Conatus 7 (2):173-190.
    Epicurus used an empirical and sensualistic approach to knowledge, creating a consistent, naturalistic, pragmatic and consequentialistic philosophy. The scientific observations of the last centuries have confirmed the basic principles of Epicurean physics, as well the psychotherapeutic approach of Epicurean ethics, which fits human nature. We know from the work “On Frank Criticism” of Epicurean philosopher Philodemus of Gadara, that the teaching methodology of Epicureans included psychoeducational counseling through therapeutic criticism based on friendly freedom of speech and aiming at τῆς ψυχῆς (...)
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  30. Philosophical Management of Stress based on Science and Epicurean Pragmatism: A Pilot Study.Christos Yapijakis, Evangelos D. Protopapadakis & George P. Chrousos - 2022 - Conatus 7 (2):229-242.
    In the first months of the COVID-19 pandemic, we created and implemented from November 2020 to February 2021 a monthly educational pilot program of philosophical management of stress based on Science, Humanism and Epicurean Pragmatism, which was offered to employees of 26 municipalities in the Prefecture of Attica, Greece. The program named “Philosophical Distress Management Operation System” (Philo.Di.M.O.S.) is novel and unique in its kind, as it combines a certain Greek philosophical tradition (Epicurean) that concurs with modern scientific knowledge. The (...)
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  31. Notas sobre o conceito de prazer em Epicuro.Marcos Adriano Zmijewski - 2022 - Griot : Revista de Filosofia 22 (2):98-107.
    This article aims to examine the notion of pleasure as a telos of the happy life in Epicurus. Understood as the first good and inherent to the human being, pleasure is presented as the beginning and the ultimate end of a happy life. Indeed, it should be noted that it is not the pleasures of the common people that Epicurus considers as the telos of a happy life, but the pleasure that is the absence of suffering in body and soul, (...)
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  32. Nietzsche and Epicurus - Transvaluation of Life in the World of Experience and Life in Pursuit of the Transcendent World -. 서진리 - 2022 - Journal of Korean Philosophical Society 164:89-114.
    에피쿠로스는 쾌락을 위해 욕망을 줄이는 삶의 방식을 제시한 쾌락주의자 혹은 윤리학자라는 지위에 여전히 머물러있다. 하지만 니체 철학과 에피쿠로스 철학이 주요한 지점에서 특징을 공유하고 있으며 이를 토대로 에피쿠로스 철학이 새로운 의미를 가질 수 있음을 충분히 밝혀낼 수 있다. 따라서 본 논문에서는 에피쿠로스 철학이 형이상학적 관점에서 초월 세계를 지향하는 삶과 경험 세계에서의 삶의 가치 전도를 시도했다는 점에서 니체 철학과 연관성이 있음을 드러내고자 한다. 이 작업은 먼저 니체가 에피쿠로스에 대해 긍정적으로 혹은 부정적으로 평가한 구절들을 검토한 뒤에, 에피쿠로스의 윤리학과 자연학, 특히 원자론에서 발견할 수 (...)
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  33. Health and Hedonism in Plato and Epicurus. [REVIEW]Michael J. Augustin - 2021 - Ancient Philosophy 41:578-583.
  34. Determinism, Freedom, and Moral Responsibility: Essays in Ancient Philosophy.Susanne Bobzien - 2021 - Oxford: Oxford University Press.
    Determinism, Freedom, and Moral Responsibility brings together nine substantial essays on determinism, freedom, and moral responsibility in antiquity by Susanne Bobzien. The essays present the main ancient theories on these subjects, ranging historically from Aristotle followed by the Epicureans, the early Stoics, several later Stoics, and up to Alexander of Aphrodisias in the third century CE. -/- The author discusses questions about rational and autonomous human agency and their compatibility with a large range of important philosophical issues, including their compatibility (...)
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  35. A “liberdade” em Epicuro e Nietzsche como condição para a afirmação da vida.Bruno Camilo de Oliveira - 2021 - Ensaios Filosóficos 23:33-51.
    The purpose of this work is to present the analogy between the thoughts of Epicurus de Samos and Friedrich Nietzsche regarding the notion of “freedom”. In Epicurus, the idea of “freedom” (eleuthería) is linked to the idea of “self-assertion” (autárkeia), since “freedom” for Epicurus means the “exercise of wisdom” through the autonomy of the “sage” (sophós, prhóneo) when it is free to act according to thought. In a similar way, in Nietzsche the idea of freedom (Freiheit) is linked to the (...)
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  36. Keeping the Friend in Epicurean Friendship.Thomas Carnes - 2021 - Apeiron 54 (3):385-410.
    There seems to be universal agreement among Epicurean scholars that friendship characterized by other-concern is conceptually incompatible with Epicureanism understood as a directly egoistic theory. I reject this view. I argue that once we properly understand the nature of friendship and the Epicurean conception of our final end, we are in a position to demonstrate friendship’s compatibility with, and centrality within, Epicureanism’s direct egoism.
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  37. Ancient Ethics and the Natural World.Ursula Coope & Barbara M. Sattler (eds.) - 2021 - New York, NY, USA: Cambridge University Press.
    This book explores a distinctive feature of ancient philosophy: the close relation between ancient ethics and the study of the natural world. Human beings are in some sense part of the natural world, and they live their lives within a larger cosmos, but their actions are governed by norms whose relation to the natural world is up for debate. The essays in this volume, written by leading specialists in ancient philosophy, discuss how these facts about our relation to the world (...)
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  38. Qui capite ipse sua in statuit uestigia sese. Lucrezio e lo scetticismo nel libro IV del De rerum natura.Michele Corradi - 2021 - Elenchos: Rivista di Studi Sul Pensiero Antico 42 (2):291-319.
    In his refutation of skepticism in book IV of De rerum natura, Lucretius uses argumentative methods typical of Epicurus: the περιτροπή is in many ways similar to that used by the philosopher in book XXV of Περὶ φύσεως, the same book where, in a passage dedicated to the criticism against determinists, can be found a reference to the criterion of the πρόληψις, that Lucretius exploits in his refutation. Moreover, Lucretius develops a strong demonstration concerning the irrefutability of αἴσθησις as a (...)
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  39. La ›Kompendienliteratur‹ Nella Scuola di Epicuro: Forme, Funzioni, Contesto.Vincenzo Damiani - 2021 - De Gruyter.
    Across several texts, Epicurus memorably and accessibly summarizes his doctrines. This study systematically analyzes Epicurus’ acts of summary, thereby closing a long-standing scholarly lacuna. To this end, a review of existing research is followed by an analysis of the terminology used in antiquity to designate philosophical and scientific compendia. The Epicurean sources are then surveyed chronologically. In two further chapters, Epicurean compendia are discussed in the broader context of ancient philosophical summaries. Their patterns of genre are illuminated not only on (...)
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  40. Epicurean Tranquility and the Pleasure of Philosophy.Alex R. Gillham - 2021 - Southwest Philosophy Review 37 (1):149-158.
    This paper explores how philosophy might be worthwhile on hedonic grounds for the Epicurean Sage who has achieved tranquility, reached the limit of pleasure, and thus for whom there is no further pleasure to pursue. I argue that philosophy might be worthwhile to the Epicurean Sage because it helps her maintain tranquility by preventing a painful boredom that could result without it.
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  41. Classifying the Epicurean Goods.Alex R. Gillham - 2021 - Revista Portuguesa de Filosofia 77 (1):47-70.
    Scholars have paid little attention to the classifications among goods that Epicureans posit. This paper remedies that deficiency. I argue for three claims. First, if we take instrumental goods to be those that are a means or causally lead to the intrinsic good and we take constitutive goods to be those that are part of or amount to the intrinsic good, then the Epicureans probably took reverence for a wise man and wisdom to be instrumental goods but self-sufficiency and phronesis (...)
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  42. Self-Cultivation Philosophies in Ancient India, Greece, and China.Christopher W. Gowans - 2021 - Oxford University Press.
    "The book defends the thesis that the concept of self-cultivation philosophy is an informative interpretive framework for comprehending and reflecting on several philosophical outlooks in India, the Greco-Roman world and China. On the basis of an understanding of human nature and the place of human beings in the world, self-cultivation philosophies maintain that our lives can and should be substantially transformed from what is judged to be a problematic, untutored condition of human beings, our existential starting-point, into what is put (...)
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  43. Zarathustra's Blessed Isles: Before and After Great Politics.Peter S. Groff - 2021 - Journal of Nietzsche Studies 52 (1):135-163.
    This article considers the significance of the Blessed Isles in Nietzsche’s Thus Spoke Zarathustra. They are the isolated locale to which Zarathustra and his fellow creators retreat in the Second Part of the book. I trace Zarathustra’s Blessed Isles back to the ancient Greek paradisiacal afterlife of the makarōn nēsoi and frame them against Nietzsche’s Platonic conception of philosophers as “commanders and legislators,” but I argue that they represent something more like a modern Epicurean Garden. Ultimately, I suggest that Zarathustra’s (...)
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  44. The Ethics of Epicurus and its Relation to Contemporary Doctrines.Jean-Marie Guyau - 2021 - Bloomsbury Publishing. Edited by Keith Ansell-Pearson & Federico Testa.
    This is the first English translation of a compelling and highly original reading of Epicurus by Jean-Marie Guyau. This book has long been recognized as one of the best and most concerted attempts to explore one of the most important, yet controversial ancient philosophers whose thought, Guyau claims, remains vital to modern and contemporary culture. Throughout the text we are introduced to the origins of the philosophy of pleasure in Ancient Greece, with Guyau clearly demonstrating how this idea persists through (...)
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  45. The oxford handbook of epicurus and epicureanism - (p.) Mitsis (ed.) The oxford handbook of epicurus and epicureanism. Pp. XVI + 831. New York: Oxford university press, 2020. Cased, £110, us$150. Isbn: 978-0-19-974421-3. [REVIEW]Solmeng-Jonas Hirschi - 2021 - The Classical Review 71 (2):331-334.
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  46. Epicurus: A Case Study of Nietzsche's Conception of a "Typical Decadent".David Hurrell - 2021 - Journal of Nietzsche Studies 52 (1):78-104.
    Nietzsche’s portrayal of Epicurus in his middle period of 1878–1882 is one of an inspiring figure and kindred spirit, which is then generally considered by commentators to change to a more ambivalent one in his later writings, particularly those from 1886 to 1888. In this article, I argue that this change in Nietzsche’s opinion of Epicurus can be explained by his gradual realization that Epicurus advocates a particular form of Greek decadence, that neither Nietzsche nor the secondary literature on him (...)
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  47. The Normativity of Nature in Epicurean Ethics and Politics.Tim O’Keefe - 2021 - In Christof Rapp & Peter Adamson (eds.), State and Nature: Essays in Ancient Political Philosophy. De Gruyter. pp. 181-199.
    Appeals to nature are ubiquitous in Epicurean ethics and politics. The foundation of Epicurean ethics is its claim that pleasure is the sole intrinsic good and pain the sole intrinsic evil, and this is supposedly shown by the behavior of infants who have not yet been corrupted, "when nature's judgement is pure and whole." Central to their recommendations about how to attain pleasure is their division between types of desires: the natural and necessary ones, the natural but non-necessary ones, and (...)
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  48. Expressing Tranquility.Alex R. Gillham - 2021 - Forum Philosophicum: International Journal for Philosophy 26 (1):143-162.
    The Epicureans are hedonists who believe that pleasure is the only intrinsic good. Since pleasure is the only intrinsic good, other things are only worthwhile for the sake of pleasure. Tranquility is the final Epicurean telos, i.e., all of our actions should aim for freedom from bodily and mental pain. According to the Epicureans, tranquility is the limit of the magnitude of pleasures so that there is no pleasure beyond tranquility. Once we free ourselves from all pain, there are no (...)
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  49. Επιβολη τησ διανοιασ: Reflections on the fourth epicurean criterion of truth.Jan Maximilian Robitzsch - 2021 - Classical Quarterly 71 (2):601-616.
    This paper discusses ἐπιβολαὶ τῆς διανοίας, which later Epicureans are supposed to have elevated to a fourth criterion of truth to complement perceptions, preconceptions and feelings. By examining Epicurus’ extant writings, the paper distinguishes three different senses of the term: ‘thought in general’, ‘act of attention’ and ‘mental perception’. It is argued that only the sense ‘mental perception’ yields a plausible reading of ἐπιβολαί as a criterion of truth. The paper then turns to the textual evidence on ἐπιβολαί in later (...)
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  50. Death Does Not Harm the One Who Dies Because There is No One to Harm.David Emmanuel Rowe - 2021 - Southwest Philosophy Review 37 (2):83-106.
    If death is a harm then it is a harm that cannot be experienced. The proponent of death’s harm must therefore provide an answer to Epicurus, when he says that ‘death, is nothing to us, since when we are, death is not present, and when death is present, then we are not’. In this paper I respond to the two main ways philosophers have attempted to answer Epicurus, regarding the subject of death’s harm: either directly or via analogy. The direct (...)
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