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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. Reevaluating the Nature of Death: A Critical Examination of Feldman's Reconstruction of the Epicurean Argument.Wesley De Sena - manuscript
    In a chapter from his book, "Confrontation with the Reaper," Feldman critiques Epicurus' assertion that nothing inherently negative befalls us after death. However, it is essential to note that the Epicurean argument is more nuanced than Feldman suggests. In this chapter, Feldman undertakes a comprehensive revision of the Epicurean argument, incorporating numerous assumptions supported by evidence to comprehend it. This multiplicity of revisions makes it challenging to trace how Feldman distorts the original Epicurean argument. In this paper, I will endeavor (...)
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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. Two Kinds of Arguments Against the Fittingness of Fearing Death.Ning Fan - forthcoming - Journal of Value Inquiry:1-15.
    Epicurus famously argued that death cannot be bad for a person because only painful experiences or something that brings about them can be bad for people, but when a person dies, she cannot experience anything at all, let alone pain. If, as Epicurus argued, death is not something bad for us, then presumably, we have no reason to fear it. In contrast with Epicurus, however, contemporary philosophers of death generally subscribe to the deprivation account of the badness of death, which (...)
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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. Epicurus.Tim O'Keefe - forthcoming - In Chiara Rover (ed.), Encyclopedia of Scepticism and Jewish Tradition. Brill.
    Encyclopedia entry on Epicurus' theology. It considers the negative side of Epicurean theology and its basis in their physics, the Epicureans’ positive view of the nature of the gods and how they use it to critique popular religion, and the psychological benefits that they claim result from having correct views about the gods.
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  9. 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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  10. 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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  11. Epicurean Induction and Atomism in Mathematics.Michael Aristidou - 2023 - Athens Journal of Philosophy 2 (2):101-118.
    In this paper1, we explore some positive elements from the Epicurean position on mathematics. Is induction important in mathematical practice or useful in proof? Does atomism appear in mathematics and in what ways? Keywords: Epicurus, induction, Polya, proof, atomism.
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  12. Throwing the dice of history with Marx: the plurality of historical worlds from Epicurus to modern science.Marcus Bajema - 2023 - Boston: Brill.
    By digging through the stratigraphy of the history of ideas we can find within and beyond Marxism an 'aleatory current' that values the role of chance in history. Using this perspective, the book builds a case for a historical materialism that is stripped of all teleology. Starting in the ancient Mediterranean with Epicurus, it traces the history of conceiving history as plural up to Marxism and modern science. It shows that concrete historical 'worlds' such as ancient Mesoamerica and Eurasia cannot (...)
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  13. Gassendi’s Interpretation of Epicurus’ Method of Multiple Explanations: Between Scepticism and Probabilism.Frederik Bakker - 2023 - In Francesca Masi, Pierre-Marie Morel & Francesco Verde (eds.), Epicureanism and Scientific Debates. Antiquity and Late Reception – Vol. I: Language, Medicine, Meteorology. Leuven: Leuven University Press. pp. 277-307.
  14. Fragments, plinths and shattered bricks: Deleuze and atomism.Yannis Chatzantonis - 2023 - la Deleuziana 1 (15):39-45.
    There are two links that stand in the foreground of Deleuze’s treatment of Epicurus and Lucretius: the themes of immanent naturalism and of the externality of ontological relations. However, the links are problematised in Difference and Repetition, which presents an important critique of the concept of the atom. I will argue that this critique reveals the limits of the intellectual affinity between ancient atomism and Deleuzian metaphysics; in particular, that Deleuze’s notions of relationality and spatium respond to problems raised by (...)
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  15. On the Role of Signs in Epicurus’ Legal Theory.Stephen Connelly - 2023 - International Journal for the Semiotics of Law - Revue Internationale de Sémiotique Juridique 36 (3):1033-1057.
    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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  16. On the role of signs in Epicurus' legal theory.Stephen Connelly - 2023 - International Journal for the Semiotics of Law - Revue Internationale de Sémiotique Juridique 36.
    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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  17. On the role of signs in Epicurus' legal theory.Stephen Connelly - 2023 - International Journal for the Semiotics of Law - Revue Internationale de Sémiotique Juridique 36:1033-1057.
    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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  18. Lucretius’ Razor on Epicurus’ Atomic Theory.Alberto Corrado - 2023 - Classical Quarterly 73 (1):160-168.
    This article investigates why Lucretius does not dedicate any section of his poem to atomic size or provide a technical term to describe the concept. This absence is particularly significant because Epicurus’ Letter to Herodotus both uses the term μέγεθος to indicate atomic size and contains a passage reporting specifically on this property. First, the article argues that atomic size and shape are causally redundant in Epicurus’ ontology. Second, it demonstrates that the origin of both shape and size is found (...)
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  19. 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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  20. Self-Improvement in Astellian Friendship.Tyra Lennie - 2023 - Feminist Philosophy Quarterly 9 (4):1-24.
    In this article, I argue that existing literature discounts the role of self-improvement in Astellian friendship. To make this element central, I show how an Epicurean analysis of Astellian friendship brings self-improvement clearly into focus. On the way to centering self-improvement, I show how extant accounts imply self-improvement without explicitly setting up the architecture to explain this element of Astellian friendship. Self-improvement is centralized by way of three shared themes between the Epicurean Garden and the Astellian religious retirement: the motivation (...)
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  21. O Epicuro de Nietzsche: a influência constante e ambígua de Epicuro na construção dos filosofemas nietzschianos.Thomas Lesser - 2023 - Cadernos Nietzsche 44 (2):169-192.
    The purpose of our study is to demonstrate through an array of three themes that the role of the thought of Epicurus is central throughout the works of Friedrich Nietzsche. In doing so, we are going to study several themes among which the duality between the Apollonian and the Dionysian, the Übermensch and finally décadence (as the word is used in French by Nietzsche) and which Nietzsche associates to Epicurus in his last period. Our theoretical proposal consists of saying that (...)
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  22. Epicureanism and scientific debates: antiquity and late reception.Francesca Masi, Pierre-Marie Morel & Francesco Verde (eds.) - 2023 - Leuven: Leuven University Press.
    Epicureanism is not only a defence of pleasure: it is also a philosophy of science and knowledge. This edited collection explores new pathways for the study of Epicurean scientific thought, a hitherto still understudied domain, and engages systematically and critically with existing theories. It shows that the philosophy of Epicurus and his heirs, from antiquity to the classical age, founded a rigorous and coherent conception of knowledge. This first part of a two-volume set examines more specifically the contribution of Epicureanism (...)
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  23. (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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  24. Epicurean and Skeptical Argumentative Strategies.Jelena Pavličić & Ivan Nišavić - 2023 - Filozofska Istrazivanja 43 (1):131-145.
    This paper outlines the key points of the debate concerning theoretical perspectives on knowledge which had unfolded in the time of the most prominent epicurean and skeptical thinkers. The research begins with a few historical indications about Epicurusʼ contribution to the establishment of the aforementioned disputes and his motivation to assign crucial importance to the problem of the criteria of knowledge. At the same time, to some extent, it will become clear how a rival, skeptical school of thought developed under (...)
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  25. Ancient Philosophical Resources For Understanding and Dealing With Anger.Gregory Sadler - 2023 - Philosophical Practice 18 (3):3182-3192.
    Ancient philosophical schools developed and discussed perspectives and practices on the emotion of anger useful in contemporary philosophical practice with clients, groups, and organizations. This paper argues the case for incorporating these insights from four main philosophical schools (Platonist, Aristotelian, Epicurean, and Stoic) sets out eight practices drawn from these schools, and discusses how these insights can be used by philosophical practitioners with clients.
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  26. 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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  27. Kant’s Conceptions of the Feeling of Life and the Feeling of Promotion of Life in Light of Epicurus’ Theory of Pleasure and the Stoic Notion of Oikeiôsis.Saniye Vatansever - 2023 - Studia Kantiana 21 (2):113-132.
    This paper shows the ways in which Kant’s notions of the feeling of life and the feeling of the promotion of life may be influenced by Epicurus’ theory of pleasure and the Stoic notion of oikeiôsis, respectively. Accordingly, getting a clear picture of Epicurus’ theory of pleasure and the Stoic notion of oikeiôsis will help us (i) understand why Kant introduces these notions in the third Critique and (ii) why he identifies aesthetic pleasure with the feeling of the promotion of (...)
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  28. Epicurus and Grief.Amy White - 2023 - International Journal of Philosophical Practice 9 (1):1-8.
    Distress and guilt are common aspects of grief. For many, especially those experiencing complicated grief, guilt can often feel overwhelming and be prolonged. Those grieving are often subject to thoughts of the form “If only X” or “I should have done Y.” Fueling these thoughts is the belief that, somehow, a loved one has been harmed by death. Some who are grieving, often experience the thought that they are disappointing those who have passed or, even, harming the memory of those (...)
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  29. ¿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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  30. The Genealogy of Justice and Laws in Epicureanism.Javier Aoiz & Marcelo D. Boeri - 2022 - Ancient Philosophy 42 (1):251-271.
    In this paper, we argue that the Epicurean genealogy of justice and laws presuppose an analysis of the just as a modality of the useful, an approach that denies the conventional character of justice. This genealogical pattern differentiates the origin of justice from that of the law and refers to friendship as a relevant explanatory factor of the origin of justice. We maintain that the interpretations that underline the incoherence of this reference to friendship, in the framework of a hedonistic (...)
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  31. 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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  32. An introduction to Epicurus’s ethical thought.Thomas A. Blackson - 2022 - Metascience 31 (3):427-429.
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  33. 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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  34. 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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  35. (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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  36. 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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  37. 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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  38. El arte del bien vivir: sabiduría epicúrea, felicidad y posmodernidad.Joaquín Riera Ginestar - 2022 - [Córdoba]: Almuzara.
    It is undeniable that human beings seek happiness and have difficulty finding it. This is not a new phenomenon: ever since ancient times man has wondered about what happiness is, where it lies and how to achieve it. For the Greeks, a people of deep pessimism, the search for happiness (eudaimonia) was a traditional theme of philosophy and it was precisely in Greece where Epicurus ́ (341-270 BC) doctrine of happiness emerged. A cursed and manipulated author (just like his admirer (...)
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  39. 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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  40. 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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  41. 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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  42. 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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  43. Peripatetic Philosophy in Context: Knowledge, Time, and Soul From Theophrastus to Cratippus.Francesco Verde - 2022 - Berlin: 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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  44. 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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  45. Death and existential value: In defence of Epicurus.Marcus Willaschek - 2022 - 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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  46. 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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  47. 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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  48. 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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  49. 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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  50. Health and Hedonism in Plato and Epicurus. [REVIEW]Michael J. Augustin - 2021 - Ancient Philosophy 41:578-583.
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