By David Konstan
Epicurus, and his Roman disciple Lucretius, held that the first reason for human sadness was once an irrational worry of dying. what's extra, they believed transparent realizing of the character of the area might support to get rid of this worry; for if we understand that the universe and every little thing in it really is made of atoms and empty area, we'll see that the soul can't potentially continue to exist the extinction of the physique -- and no damage to us can take place when we die. This freeing perception is on the middle of Epicurean remedy. during this booklet, Konstan seeks to teach how such fears arose, in keeping with the Epicureans, and why they persist even in sleek societies. It deals an in depth exam of the elemental rules of Epicurean psychology: displaying how a approach in accordance with a materialistic international view may supply a coherent account of irrational anxieties and wishes, and supply a remedy that may let humans to take pleasure in existence to the fullest measure.
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Additional info for A Life Worthy of the Gods: The Materialist Psychology of Epicurus
But in philosophy enjoyment keeps pace with knowledge. It is not learning followed by entertainment, but learning and entertainment at the same time (trans. 156) Whereas Stokes sees a collapse of kinetic and katastematic pleasures here (167; cf. 168–69), I should say rather that the pleasure is clearly kinetic: as fears are dispelled, joy (here called to terpnon) enters. This is different from the absence of perturbation, although on 169 Stokes allows that there is a temporal distinction between acquiring wisdom (a kinetic pleasure) and achieving it (henceforward, a katastematic pleasure).
984–1010; cf. Sorabji 1993: 28–9). 299 there is nothing necessarily rational about the stag’s ‘mind,’ for this, being governed by cold air currents, is more like its ‘natural temperament’ (‘intellect’ [animus], 288, and ‘nature’ [natura], 302, are clearly synonyms for mens here). ” A pathos in this sense is, as we have seen, always correct and incorrigible. ”); XLIII 8, οὐδὲ χρὴ τὴν διάφορον, ἣν τὸ πάθος ἔχει πρὸς τὸ γινόμενον (“nor should one … the difference that the pathos has in respect to the event”); passages cited from Indelli 1988.
The difference between them is better expressed as that between non-rational vs. 15 ἐ[γ]κειμένην ὑπὲ[ρ τ]ῆς τ[ε]λευτῆς λύπην (“the distress that resides in us on account of death”). ” It is true, however, that Epicurus and especially Lucretius sometimes speak in a shorthand way as though aisthêsis and the pathê pertained to the body alone. That the awareness of pain resides in the soul is a doctrine that goes back to Plato Philebus 33D-34A, 43A-C; cf. Knuuttila 2004: 18. 15 Diano 1974: 252 asserts that “Πάθη nel senso specifico di ‘passioni’ s’incontra negli scritti epicurei di frequente,” citing frr.