Lucretius - Bibliography

added 2020-05-11

Memmius, Cicero and Lucretius: A Note on Cic. Fam. 13.1.Christopher V. Trinacty - forthcoming - Classical Quarterly:1-4.

A recent piece in this journal by Morgan and Taylor made the case that C. Memmius is not to be seen as an active prosecutor of Epicureanism but rather as an Epicurean himself, who merely has disagreed with the grimly orthodox Epicurean sect in Athens. As such, Memmius’ building intentions for Epicurus’ home could have been to create an honorary monument or possibly even construct a grander locus for pilgrimage and the practice of Epicureanism. This note adds to their findings (...)

Epicurus in Ancient Greek and Roman Philosophy

Lucretius in Ancient Greek and Roman Philosophy

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Lucretius and the Conscience of an Epicurean.David Konstan - 2019 - Politeia 1 (2):67-79.

Lucretius in Ancient Greek and Roman Philosophy

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Physical Theories of the Soul: Democritus, Epicurus, Lucretius.Archontissa Kokotsaki - 2018 - Proceedings of the XXIII World Congress of Philosophy 2 (3):37-41.

The Epicurean philosophy is based upon the theory of Democritus, who believed that everything is composed of ‘atoms’, physically but not geometrically indivisible, and lie in a void. Democritus paid a great deal of attention to the structure of the human body, the noblest part of which is considered to be the soul. These all-pervading souls - atoms perform in different functions. In this case, Epicurus and his followers believed that the soul, just like the body, was somehow material, consisting (...)

Epicurus in Ancient Greek and Roman Philosophy

Lucretius in Ancient Greek and Roman Philosophy

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added 2020-04-28

Mixed Bodies, Agency and Narrative in Lucretius and Machiavelli.Sean Erwin - 2020 - Epoché: A Journal for the History of Philosophy 24 (2):337-355.

Scholars have cited the influence of Lucretius on Machiavelli as important to framing Machiavelli’s position on the freedom of political agents. Some scholars like Roecklin and Rahe argue that Machiavelli was a determinist based on Machiavelli’s rejection of the clinamen; others argue with Brown and Morfino that Machiavelli’s affirmation of Lucretian natural principles left room for the freedom of agents. However, this paper takes a different approach by arguing that Machiavelli successfully resists identification with either of these positions. I argue (...)

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How A-Theoretic Deprivationists Should Respond to Lucretius.Natalja Deng - 2015 - Journal of the American Philosophical Association 1 (3):417-432.

What, if anything, makes death bad for the deceased themselves? Deprivationists hold that death is bad for the deceased iff it deprives them of intrinsic goods they would have enjoyed had they lived longer. This view faces the problem that birth too seems to deprive one of goods one would have enjoyed had one been born earlier, so that it too should be bad for one. There are two main approaches to the problem. In this paper, I explore the second (...)

Lucretius in Ancient Greek and Roman Philosophy

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added 2020-03-10

Epicureanism by Tim O'Keefe. [REVIEW]Monte Johnson - 2012 - Aestimatio 9:108.

Atomists in Ancient Greek and Roman Philosophy

Epicureans, Misc in Ancient Greek and Roman Philosophy

Epicurus in Ancient Greek and Roman Philosophy

Hellenistic and Later Ancient Philosophy, Misc in Ancient Greek and Roman Philosophy

History of Western Philosophy, Misc

Lucretius in Ancient Greek and Roman Philosophy

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added 2020-02-11

Facing Death: Epicurus and His Critics.R. Kamtekar - 2004 - Philosophical Review 116 (4):650-653.

James Warren, Facing Death, Epicurus and his Critics. Oxford: Clarendon Press, 2004. Pp. viii, 240. ISBN 0-19-925289-0. $45.00. Reviewed by Thornton Lockwood, Sacred Heart University Word count: 2152 words ------------------------------- To modern ears, the word Epicurean indicates an interest in fine dining. But at least throughout the early modern period up until the 19th century, Epicureanism was known less for its relation to food preparation and more so, if not scandalously so, for its doctrine about the annihilation of the human (...) soul at death, its denial of human immortality, and its attempt to justify the claim that death should not be feared since "Death is nothing to us". Epicureans -- like many ancient schools of thought -- sought to establish an objective "morality of happiness" or rational teaching about right conduct which allowed its practitioners to arrive at a kind of well-being. Epicureans identified such well-being or happiness with "freedom from disturbance" taraci/a ), and insofar as the fear of death undermined such contentedness in life, they presented arguments against the claim that death was a bad thing. Put more concisely, Epicureans believe that, "if we think about death correctly, we think about living a good life correctly, and vice versa". But whereas other ancient thinkers -- most famously Socrates and his students -- had sought to cure the fear of death by positing an immortal soul which philosophy was to prepare for life after the death of one's body, Epicureans took the opposite route and argued that in part it was the longing for an impossible immortality that contributed to the fearfulness of death. JW has done both classicists and philosophers the service of presenting a detailed analysis of the philosophical arguments which Epicureanism -- as found principally in the sayings and correspondence of Epicurus, Lucretius' De Rerum Natura, and Philodemus' De Morte -- presented about facing death. As the book's title accurately reflects, the presentation of the arguments is organized in large part as a response to the criticisms which both ancient and modern thinkers such as Cicero, Thomas Nagel and Bernard Williams have made against the Epicurean belief about death. JW is principally concerned with the accurate presentation and fair evaluation of philosophical arguments. Much of his analysis will appeal to philosophers interested in the problem of death or the cogency of ancient ethical thought, but, as he also notes, questions about death and how to live a good life are hardly the problem only of philosophical specialists. "If any questions are worth pursuing, these are". Insofar as JW's task requires careful scrutiny of ancient texts, he also sheds light on the proper understanding of difficult Epicurean texts, especially in those cases where different passages from different Epicurean authors appear to be in tension.[[1]] For the aid of philosophers coming to Epicurus without the skills of classicists, JW translates all Greek and Latin texts into English; at the same time, all translations are accompanied by the passage in its original language. The citations and corresponding bibliography are extensive, covering not only the relevant works of contemporary philosophers such as Nagel, Williams, Feldman, and Parfit, but also the philological works of classicists writing on Epicureanism in English, French, Italian, and German. The volume concludes with a helpful index locorum. The Epicurean belief that "death is nothing to us" is meant to correct the mistaken beliefs which people have that generate a fear of death. But as JW acutely notes, precisely what is fearful about death is ambiguous. On his analysis, it could include at least four analytically distinct fears: 1) the fear of being dead ; 2) the fear that one will die ; 3) the fear of premature death ; and 4) the fear of the process of dying. JW claims that "there is no single Epicurean 'argument against death'. Rather, they had an armoury of arguments which could be deployed against the various different kinds of fear of death". Thus, JW organizes his book into chapters which consider the "armoury"of arguments made against each of these four fears. After an initial introductory chapter which analytically distinguishes the different fears of death, JW next devotes chapters to: the argument that, since humans are without perception of death and the process of death, neither should be feared ; the "symmetry argument" which seeks to prove that apprehension about the coming end of life is as irrational as apprehension that one's life did not begin earlier ; and the Epicurean analysis of what constitutes "completeness" in life. In these first four chapters, JW lays out all the arguments which the Epicurean makes against each of the four fears, considers counterarguments which have been made by ancient and modern authors, and then evaluates the overall strengths and weaknesses of each argument. A fifth chapter considers a slightly different argument, namely one which alleges that either the historical fact that Epicurus wrote a will or the Epicurean attitude towards suicide generate inconsistencies between Epicurean theories and actual Epicurean practice. Finally, a sixth chapter summarizes and evaluates as a whole the Epicurean project to rid humans of their fear of death. Although all of JW's analyses are thorough and detailed, let me focus upon his evaluation of some of the more central -- and more difficult to justify -- claims which Epicureans make to give a sense of JW's argumentation. With respect to the fear of being dead or not existing, Epicureans claim that since the atoms which make up a person dissipate upon death, then there is no person who could perceive any postmortem harm, and thus there is nothing to fear about death itself. Philosophers like Thomas Nagel have raised against this argument examples which appear to justify the belief that postmortem non-perceived harms are something in fact that should be feared.[[2]] For instance, there seems to be something fearful about the death of an individual who does not get the chance to see his or her children grow up, but such a scenario seems to be an example of something which "harms" that individual even though the individual is dead and incapable of feeling or perceiving anything. The case is related to the problem of dying before one's life is "complete," but a merit of JW's analyses of the different fears of death is that it shows that the Epicurean has two distinct arguments against the claim that such a scenario is fearful, one of which concerns the question of fearing something which happens after one's death, the other which concerns the question of fearing that one's life ends before it is complete. With respect to the first question, JW suggests that the source behind our intuition that premature death could be an unperceived harm is a "comparative" evaluation with a non-tragic death. For instance, it is not implausible to say that a child raised in a less developed country has been "harmed" in comparison to a child growing up in a country with adequate access to schooling and health care.[[3]] Even if the child raised in the less developed country never perceives the harm, in comparison to the life she or he might have lived elsewhere such lowered access to resources seems to be a "harm". But, although the case of children being raised with different levels of access to resources may have a place within the question of global justice, the case of such "unperceived" comparative posthumous harms fails as a counter argument to the Epicurean position. In the original example, it was thought that dying before seeing one's children grow up is an unperceived harm because we know of other individuals who have had that opportunity, and comparatively the former individual seems to be "harmed." One of the main problems with such a counter argument, according to JW, is that it ends up proving too much. Since one could imagine for almost every death a comparative case which was better, the counter argument makes almost every conceivable death a "harm" to the individual who died. In JW's words, "given the thought that death may rob us of goods we would have experience were we to die later, it is difficult to resist the thought that any death will fit this description". But the force of the counter argument is supposed to seize upon the case of a "tragic death" where someone is prematurely struck down before life is complete. If all deaths are tragic, none is. If the claim that death is to be feared because of unperceived harms in the case of comparative loss is unpersuasive, what about the claim that death is to be feared instead because it sometimes strikes before one has arrived at completeness or fullness in life? Solon famously claimed that we must "look to the end" and call no man happy until his life is complete; Aristotle picks up on Solon's remarks in part because eudaemonists have traditionally placed special emphasis on "completeness" as a criterion of a life well-lived. Should not all fear death because death can strike prematurely, before one has reached the various goals and stages of a life well-lived? JW persuasively argues that Epicureans were concerned with addressing the fear of premature death but that they countered such a fear on the basis of their understanding of completeness and pleasure. A complete life is a good life, but for the Epicureans, the good is pleasure and the highest pl. (shrink)

Bernard Williams in 20th Century Philosophy

Epicurus in Ancient Greek and Roman Philosophy

Lucretius in Ancient Greek and Roman Philosophy

The Badness of Death in Applied Ethics

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Lucretius' Arguments on the Swerve and Free-Action.Basil Evangelidis - 2019 - Landmarks in the Philosophy, Ethics and History of Science.

In his version of atomism, Lucretius made explicit reference to the concept of an intrinsic declination of the atom, the atomic swerve (clinamen in Latin), stressing that the time and space of the infinitesimal atomic vibration is uncertain. The topic of this article is the Epicurean and Lucretian arguments in favour of the swerve. Our exposition of the Lucretian model of the atomic clinamen will present and elucidate the respective considerations on the alleged role of the swerve in the generation (...)

Lucretius in Ancient Greek and Roman Philosophy

Metaphysics and Epistemology

Philosophical Traditions

Philosophy, Misc

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The End of Epicurean Infinity: Critical Reflections on the Epicurean Infinite Universe.Frederik Bakker - 2018 - In Frederik Bakker, Delphine Bellis & Carla Rita Palmerino (eds.), Space, Imagination and the Cosmos from Antiquity to the Early Modern Period. Cham, Zwitserland: pp. 41-67.

In contrast to other ancient philosophers, Epicurus and his followers famously maintained the infinity of matter, and consequently of worlds. This was inferred from the infinity of space, because they believed that a limited amount of matter would inevitably be scattered through infinite space, and hence be unable to meet and form stable compounds. By contrast, the Stoics claimed that there was only a finite amount of matter in infinite space, which stayed together because of a general centripetal tendency. The (...)

Epicureans, Misc in Ancient Greek and Roman Philosophy

Lucretius in Ancient Greek and Roman Philosophy

Space and Time, Misc in Philosophy of Physical Science

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added 2020-02-03

La peur, passion radicale : Sur l’économie des passions chez Lucrèce.Pierre-Marie Morel - 2018 - Elenchos 39 (2):281-299.

This paper deals with the aetiological aspect of the Epicurean conception of passions. It is argued that the therapy of the soul relies on an overall explanation of the various emotional states, and that fear is at the core of this framework in so far as it is the root of most psychic troubles. The first part deals with fear in the context of the general theory of passions. The second part shows that this basic emotion is the root of (...)

Lucretius in Ancient Greek and Roman Philosophy

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Death, and Life.Dorothy L. Grover - 1987 - Canadian Journal of Philosophy 17 (4):711 - 732.

Most of us, were we faced with a life threatening situation, would try to avoid it; we do not want to die. Yet Lucretius has argued that death can be ‘nothing to us,’ for when death has occurred we don't exist: we can't suffer something if we don't exist.If death can be a misfortune, what is the misfortune suffered, and who suffers it? The misfortune must be suffered by the person who dies, before death has occurred, otherwise – as Lucretius (...)

Death and Dying in Applied Ethics

Lucretius in Ancient Greek and Roman Philosophy

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Lucretius and Spinoza or Clinamen and Conatus.Pedro Mauricio Garcia Dotto - 2019 - Cadernos Espinosanos 41:241-277.

Este artigo compara e contrasta dois conceitos filosóficos provenientes de distintas linhagens de pensamento: de um lado, o _clinamen _de Lucrécio; do outro, o _conatus _de Espinosa. O que fomentou minha pesquisa foi uma conjugação dessas noções tal como proposto por Deleuze no apêndice de seu _Logique du sens_. Nesse sentido, a primeira seção está orientada tendo em vista uma elucidação da filosofia de Lucrécio — consequentemente, também a de Epicuro — e, especificamente, uma interpretação do desvio dos átomos ou (...)

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Michel Serres and the Rhythms of the Flow – Part 2.Pascal Michon - forthcoming - Rhuthmos.

Previous chapter Rhuthmic ontology Having set up the larger scientific frame, Serres introduced Lucretius' ontology. He did not pay attention to the atoms themselves but it is worth noticing that Lucretius described them as endowed with various size, weight, and “shape” which was an accurate translation of the Democritean rhuthmós. Serres started from Book 2 where the concept of clinamen – declination was introduced as “depellere paulum, tantum quod - Physique – Nouvel article.

Lucretius in Ancient Greek and Roman Philosophy

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Michel Serres and the Rhythms of the Flow – Part 3.Pascal Michon - forthcoming - Rhuthmos.

Previous chapter Rhuthmic Perception Theory At the juncture point between ontology and knowledge was the soul. According to Lucretius, the soul consisted of two parts: the animus, located in the chest, which commanded intellectual operations and will, and the anima which was spread throughout the body, received perceptions and transmitted in turn the impulses of the command center. The soul in both aspects could be shown to be corporeal. To make it short, anthropology could be - Physique – Nouvel article.

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added 2019-11-25

Lucretius’ Use of the Name Iphianassa.Robert Brown - forthcoming - Classical Quarterly:1-10.

The name Iphianassa occurs only once in Latin literature—in the proem to De Rerum Natura. Here Lucretius illustrates the evils of religion with a description of Iphianassa's sacrifice at Aulis : illud in his rebus uereor, ne forte rearis impia te rationis inire elementa uiamque indugredi sceleris. quod contra saepius illa religio peperit scelerosa atque impia facta. Aulide quo pacto Triuiai uirginis aram Iphianassai turparunt sanguine foede ductores Danaum delecti, prima uirorum. cui simul infula uirgineos circumdata comptus ex utraque pari (...)

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added 2019-10-29

Head-Fake: Two Jokes in Lucretius 3.136–50.Michael McOsker - forthcoming - Classical Quarterly:1-2.

Towards the beginning of Book 3, Lucretius starts his description of the soul. According to Epicurus, the soul is divided into two, an irrational part, which is coextensive with the body, and a rational part, the ‘mind’, which is located in the chest. This position is a relic from an earlier, non–philosophical tradition, and was adopted by several different philosophers. But Alexandrian doctors would soon correctly locate the mind in the head, and later Epicureans would have to defend an increasingly (...)

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added 2019-09-25

The Translation of Lucretius, Vol. 1 of The Works of Lucy Hutchinson Ed. By Reid Barbour and David Norbrook.Stephen Greenblatt - 2019 - Common Knowledge 25 (1-3):458-458.

Lucretius in Ancient Greek and Roman Philosophy

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Senecan Signification.Troades1055.T. S. Allendorf - 2017 - Classical Quarterly 67 (1):320-323.

The fourth choral ode in Seneca's tragedyTroadesends thus :tum puer matri genetrixque natoTroia qua iaceat regione monstransdicet et longe digito notabit:‘Ilium est illic, ubi fumus alteserpit in caelum nebulaeque turpes.’Troes hoc signo patriam uidebunt.This ending provides a powerful conclusion to the Chorus’ Epicurean-inspired philosophizing in the ode. The image of the Trojan women ‘seeing’ the ‘smoke and squalid clouds creep[ing] high into the heavens’ recalls the Lucretian description of the soul, atomic in nature, leaving the dead body: compare especiallyet nebula (...)

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added 2019-09-23

Lucretius on the Divine: DRN 3.17-30, 5.1161-93, and 6.68-79.Chris Eckerman - 2019 - Mnemosyne 72:284-299.

I provide a new interpretation of DRN 3.17-30 and 6.68-79, reading 3.17-30 in relation to Epicurus’ teachings on the mental construction of gods and 6.68-79 in relation to popular religion. I also review 5.1161-1193, discussing the evidence that the passage provides for the idealist and realist theses.

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added 2019-09-22

Cosmos in the Ancient World.Phillip Sidney Horky (ed.) - 2019 - Cambridge University Press.

How did the ancient Greeks and Romans conceptualise order? This book answers that question by analysing the formative concept of kosmos in ancient literature, philosophy, science, art, and religion. This concept encouraged the Greeks and Romans to develop theories to explain core aspects of human life, including nature, beauty, society, politics, the individual, and what lies beyond human experience. Hence, Greek kosmos, and its Latin correlate mundus, are subjects of profound reflection by a wide range of important ancient figures, including (...)

Aristotle: Cosmology in Ancient Greek and Roman Philosophy

Empedocles in Ancient Greek and Roman Philosophy

Lucretius in Ancient Greek and Roman Philosophy

Plato: Change in Ancient Greek and Roman Philosophy

Pythagoreans in Ancient Greek and Roman Philosophy

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Embryology, Female Semina and Male Vincibility in Lucretius, de Rervm Natvra.Michael Pope - 2019 - Classical Quarterly 69 (1):229-245.

In a poem setting forth the way things are in nature, it is fitting for Lucretius to address, among many other phenomena, human conception and embryonic determination. With an eye toward ethics, Lucretius demonstrates how sexual reproduction at the seminal level can be explained by Epicurean atomism. In this paper, I am concerned with the biological ‘how’ of conception as explained in De Rerum Natura but also with the ethical ‘therefore’ for Lucretius’ readership and estimations of male autonomy. For modern (...)

Lucretius in Ancient Greek and Roman Philosophy

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added 2019-08-13

Matters of Life and Death.Michael Rabenberg - 2018 - Dissertation, Harvard University

This dissertation comprises three chapters, each of which is concerned with a normative topic having to do with death. Chapter 1, “Against Deprivationism,” is concerned with the deprivationist thesis that a person’s death is bad for her if and only if, and because and to the extent that, it makes her life worse for her than it otherwise would have been. I argue that deprivationism is probably false. Chapter 2, “Some Versions of Lucretius’ Puzzle,” is concerned with Lucretius’ Puzzle, very (...)

Lucretius in Ancient Greek and Roman Philosophy

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added 2019-07-25

Jacques Derrida in Agamben's Philosophy.Virgil W. Brower - 2017 - In Adam Kotsko & Carl Salzani (eds.), Agamben's Philosophical Lineage. Edinburgh, UK: pp. 252-261.

Derrida: Of Grammatology in Continental Philosophy

G. W. F. Hegel in 19th Century Philosophy

Husserl and Levinas in Continental Philosophy

Lucretius in Ancient Greek and Roman Philosophy

Martin Heidegger in Continental Philosophy

Political Theory in Social and Political Philosophy

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added 2019-07-16

The First Edition of Lucretius Reproduced. Beretta Lucrezio. De Rerum Natura, Editio Princeps . Pp. 62 + 208. Bologna: Bononia University Press, 2016. Paper, €150. Isbn: 978-88-6923-066-0. [REVIEW]David Butterfield - forthcoming - The Classical Review:1-2.

Lucretius in Ancient Greek and Roman Philosophy

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Reformulación del rol político de la diosa Venus en el De rerum natura de Tito Lucrecio Caro.Mayra Salas - 2019 - Areté. Revista de Filosofía 31 (1):217-233.

La invocación a la diosa Venus en el proemio al libro primero del De rerum natura es uno de los más memorables en la historia de la literatura, así como uno de los más inquietantes en la historia de los textos que niegan todo influjo divino en los asuntos humanos. El presente trabajo busca hallar en la presencia de la diosa Venus a lo largo de todo el poema una dimensión ordenadora que la distinguiría de cualquier entidad divina tradicional. Proponemos, (...)

Lucretius in Ancient Greek and Roman Philosophy

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La peur, passion radicale : Sur l’économie des passions chez Lucrèce.Pierre-Marie Morel - 2018 - Elenchos: Rivista di Studi Sul Pensiero Antico 39 (2):281-299.

This paper deals with the aetiological aspect of the Epicurean conception of passions. It is argued that the therapy of the soul relies on an overall explanation of the various emotional states, and that fear is at the core of this framework in so far as it is the root of most psychic troubles. The first part deals with fear in the context of the general theory of passions. The second part shows that this basic emotion is the root of (...)

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Passione e immaginazione in Lucrezio: il caso dell’inganno onirico.Francesca G. Masi - 2018 - Elenchos 39 (2):257-279.

Lucretius devotes some sections of his De rerum natura to the treatment of dreams. He is particularly interested in the phenomenon of dream deception, namely the belief that the dreamt object is the object itself. This psychological phenomenon has some both unwanted and philosophically interesting implications. Firstly, from an ethical point of view, it can stimulate uncontrolled worries and feelings in the dreamer that undermine his/her mental tranquility and health. Secondly, from a physiological perspective, it seems to reveal a failure (...)

Lucretius in Ancient Greek and Roman Philosophy

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Ficino, Lucretius and Atomism.Elena Nicoli - 2018 - Early Science and Medicine 23 (4):330-361.

History of Science in General Philosophy of Science

Lucretius in Ancient Greek and Roman Philosophy

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Epicurean Political Philosophy: The. [REVIEW]R. J. - 1977 - Review of Metaphysics 30 (4):770-771.

This small book explores the political thought of Lucretius, by analysing De rerum natura. Nichols does not move immediately to the last section of Book V, which discusses clearly political phenomena; rather he locates that section within the place it has in the entire poem. Writing in the Straussian tradition, Nichols analyses not only the sections of the poem relevant to the political enterprise, but discusses the form and movement of the poem as a whole. Chapter 1 asks how we (...) can take such an apparently antipolitical and antireligious tradition—the Epicurean—as serious political philosophy, answering that the Epicurean-Lucretian materialist atomism, and its consequences for our understanding of the whole of things, represents a fundamental philosophic alternative to the Socratic-idealist political tradition. The traditions agree, though, on the primacy of philosophy for genuine human fulfillment. Chapter 2 elucidates Lucretius’ non-Epicurean choice of a poetic medium for his philosophy. Nichols ties it both to the need for beauty to conceal Lucretius’ bitter doctrine of the whole of things until Epicurean philosophy can replace politics and religion, and also to poetry’s "psychagogic utility." These claims are often made of Plato’s use of poetry. It is thus unfortunate that Nichols does not discuss the differences and similarities between Plato’s and Lucretius’ use of poetry, because Plato’s political project, and hence his dramatic philosophical presentations, seems essential to his philosophy, whereas "The element of poetry does not arise naturally or automatically from the Epicurean doctrine." Chapter 3 describes the character of the poem as a whole. Nichols works through the development from the first two Epicurean metaphysical principles to the Lucretian teaching which opposes the fear of death and the chains of love. This teaching does not rest on the overcoming of false religious fears but rather on not attributing "something more than belongs to our mortal condition to oneself or to another." It is this thesis in its metaphysical, theological, and political dimensions that is the core of Nichols’ reading of Lucretius. Chapter 4 deals specifically with Lucretius’ political concerns. Its two themes are Lucretius’ evaluation of the development of current political society, and his response to the bitter truth about man’s relationship to a thoroughly nonteleological universe. Both themes are, to say the least, bleak. traces the "natural" development of political society out of primitive association and through pre-political life. While this development is "natural," and in a way mandated by human desires, Nichols is clear that "... the most striking aspect of Lucretius’ treatment of political society is his depreciation of political life... There is no indication that Lucretius thinks the city achieves any other good purpose". describes the tension between religion and politics, and philosophy. The former try to replace or control fears and excess desires by other fears and desires. "Only philosophy" "can purge a man’s heart of unnecessary desires and thus enable him to live well without fear...." Chapter 5 compares Lucretius with Hobbes, Montesquieu, and Rousseau: "... all three share a hopefulness for fundamental improvements in man’s lot that sets them apart from Lucretius...." Nichols’ book presents a consistent picture of Lucretius’ work as a whole, and of the interrelationship of themes in it which lie beyond the domain of politics.—J.R. (shrink)

Epicurus in Ancient Greek and Roman Philosophy

History: Pleasure in Philosophy of Mind

Lucretius in Ancient Greek and Roman Philosophy

Moral States and Processes in Normative Ethics

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Lucrezio. By Vittorio Enzo Alfieri. Pp. 222; Reproduction of Frontispiece of Lambinus' Lucretius, 1563. Florence: Felicele Monnier, 1929. [REVIEW]C. Bailey - 1929 - The Classical Review 43 (6):242-242.

Lucretius in Ancient Greek and Roman Philosophy

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Lucrezio: L'Atomo E la Parola. Colloquio Lucreziano Bologna 26 Gennaio 1989. [REVIEW]C. D. N. Costa - 1991 - The Classical Review 41 (1):231-232.

Ancient Greek and Roman Philosophy

Classics in Arts and Humanities

Lucretius in Ancient Greek and Roman Philosophy

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Simulacrum Et Imago. Gli Argomenti Analogici Nel De Rerum Natura. [REVIEW]C. D. N. Costa - 1991 - The Classical Review 41 (2):481-482.

Ancient Greek and Roman Philosophy

Classics in Arts and Humanities

Lucretius in Ancient Greek and Roman Philosophy

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Religio, Natura, Voluptas: Studi Su Lucrezio. Con Un' Antologia di Testi Annotati E Tradotti. [REVIEW]C. D. N. Costa - 1990 - The Classical Review 40 (1):154-155.

Ancient Greek and Roman Philosophy

Classics in Arts and Humanities

Lucretius in Ancient Greek and Roman Philosophy

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Lucrezio: Le Parole E le Cose. [REVIEW]C. D. N. Costa - 1989 - The Classical Review 39 (2):389-390.

Ancient Greek and Roman Philosophy

Classics in Arts and Humanities

Lucretius in Ancient Greek and Roman Philosophy

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Ars Adeo Latet Arte Sva. [REVIEW]E. J. Kenney - 1981 - The Classical Review 31 (1):19-21.

Ancient Greek and Roman Philosophy

Classics in Arts and Humanities

Lucretius in Ancient Greek and Roman Philosophy

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The Latin Relative Clause. [REVIEW]E. Laughton - 1977 - The Classical Review 27 (1):65-66.

Ancient Greek and Roman Philosophy

Classics in Arts and Humanities

Lucretius in Ancient Greek and Roman Philosophy

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The Lucretian Question. [REVIEW]A. F. Wells - 1961 - The Classical Review 11 (2):128-131.

Ancient Greek and Roman Philosophy

Classics in Arts and Humanities

Lucretius in Ancient Greek and Roman Philosophy

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El Origen Del Filosofar: A Propósito de Un Texto de Lucrecio.Constantino Láscaris Comneno - 1955 - Revista Portuguesa de Filosofia 11 (3):276-281.

Lucretius in Ancient Greek and Roman Philosophy

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La Poestía de Lucrecio. [REVIEW]A. D. Fitton Brown - 1952 - The Classical Review 2 (3-4):229-229.

Ancient Greek and Roman Philosophy

Classics in Arts and Humanities

Lucretius in Ancient Greek and Roman Philosophy

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Tito Lucrezio Caro E l' Epicureismo Campano. [REVIEW]Cyril Bailey - 1934 - The Classical Review 48 (4):150-151.

Ancient Greek and Roman Philosophy

Lucretius in Ancient Greek and Roman Philosophy

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Epicureanism. By Tim O’Keefe. [REVIEW]Jeffrey S. Purinton - 2012 - Ancient Philosophy 32 (2):468-479.

Epicurus in Ancient Greek and Roman Philosophy

Lucretius in Ancient Greek and Roman Philosophy

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Facing Death. Epicurus and His Critics. [REVIEW]John Martin Fischer - 2006 - The Classical Review 56 (1):67-69.

Classics in Arts and Humanities

Epicurus in Ancient Greek and Roman Philosophy

Lucretius in Ancient Greek and Roman Philosophy

The Badness of Death in Applied Ethics

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Atome Et Nécessité. Démocrite, Épicure, Lucrèce. [REVIEW]Richard Dufour - 2002 - Dialogue 41 (3):591-593.

L'objectif de la collection «Philosophies» est de faciliter l'accès à une œuvre ou à un thème philosophique. Dans ses publications, elle vise le grand public et non une poignée de spécialistes. C'est une caractéristique qu'il faut garder en tête lorsque nous abordons le présent livre de Pierre-Marie Morel. En effet, la présentation de l'atomisme qu'il nous offre n'entre pas dans tous les détails et évite les grandes controverses. Les discussions trop pointues cèdent la place à une explication d'ensemble mettant en (...)

Atomists in Ancient Greek and Roman Philosophy

Epicurus in Ancient Greek and Roman Philosophy

Lucretius in Ancient Greek and Roman Philosophy

Philosophy of Mind

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Stoics, Epicureans and Sceptics: An Introduction to Hellenistic Philosophy. [REVIEW]Robert J. Rabel - 1998 - Ancient Philosophy 18 (1):199-201.

Academic Skeptics in Ancient Greek and Roman Philosophy

Ancient Greek and Roman Philosophy

Classics in Arts and Humanities

Epicurus in Ancient Greek and Roman Philosophy

History: Skepticism in Epistemology

Lucretius in Ancient Greek and Roman Philosophy

Stoics, Misc in Ancient Greek and Roman Philosophy

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The Rhetoric of Philosophy. [REVIEW]Christopher Gill - 1992 - The Classical Review 42 (2):338-340.

Ancient Greek and Roman Philosophy

Lucretius in Ancient Greek and Roman Philosophy

Stoics: Ethics in Ancient Greek and Roman Philosophy

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"The Epicurean Tradition", by Howard Jones. [REVIEW]Phillip De Lacy - 1991 - Ancient Philosophy 11 (1):199.

Ancient Greek and Roman Philosophy

Classics in Arts and Humanities

Epicureans, Misc in Ancient Greek and Roman Philosophy

Epicurus in Ancient Greek and Roman Philosophy

Lucretius in Ancient Greek and Roman Philosophy

Philodemus in Ancient Greek and Roman Philosophy

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"Hellenistic Philosophy: Stoics, Epicureans, Sceptics". Second Edition, by A.A. Long. [REVIEW]Alexander Dalzell - 1989 - Ancient Philosophy 9 (1):131.

Academic Skeptics in Ancient Greek and Roman Philosophy

Ancient Greek and Roman Philosophy

Epicureans in Ancient Greek and Roman Philosophy

Epicurus in Ancient Greek and Roman Philosophy

History: Skepticism in Epistemology

Lucretius in Ancient Greek and Roman Philosophy

Stoics, Misc in Ancient Greek and Roman Philosophy

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The Hellenistic Philosophers: Volume 1, Translations of the Principal Sources with Philosophical Commentary.A. A. Long & D. N. Sedley - 1987 - Cambridge University Press.

Volume 1 presents the texts in new translations by the authors, and these are accompanied by a philosophical and historical commentary designed for use by all readers, including those with no background in the classical world. With its glossary and indexes, this volume can stand alone as an independent tool of study.

Academic Skeptics in Ancient Greek and Roman Philosophy

Chrysippus in Ancient Greek and Roman Philosophy

Epictetus in Ancient Greek and Roman Philosophy

Epicurus in Ancient Greek and Roman Philosophy

Hellenistic and Later Ancient Philosophy in Ancient Greek and Roman Philosophy

Lucretius in Ancient Greek and Roman Philosophy

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"Epicurus' Scientific Method", by Elizabeth Asmis. [REVIEW]David Konstan - 1985 - Ancient Philosophy 5 (1):121.

Epicurus in Ancient Greek and Roman Philosophy

Lucretius in Ancient Greek and Roman Philosophy

Philodemus in Ancient Greek and Roman Philosophy

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Studies in Epicureanism. [REVIEW]C. W. Chilton - 1979 - The Classical Review 29 (1):84-86.

Epicureans, Misc in Ancient Greek and Roman Philosophy

Epicurus in Ancient Greek and Roman Philosophy

Lucretius in Ancient Greek and Roman Philosophy

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Introductions	David Sedley offers the best introductory article on Lucretius Sedley 2013.