By David Konstan

ISBN-10: 1930972288

ISBN-13: 9781930972285

Epicurus, and his Roman disciple Lucretius, held that the first reason behind human sadness used to be an irrational worry of loss of life. what's extra, they believed transparent realizing of the character of the realm could support to put off this worry; for if we understand that the universe and every thing in it truly is made of atoms and empty house, we'll see that the soul can't probably 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 center of Epicurean treatment. during this e-book, Konstan seeks to teach how such fears arose, in line with the Epicureans, and why they persist even in smooth societies. It deals an in depth exam of the elemental ideas of Epicurean psychology: exhibiting how a method in response to a materialistic international view may supply a coherent account of irrational anxieties and wishes, and supply a remedy that will let people to get pleasure from lifestyles to the fullest measure.

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Additional info for A Life Worthy of the Gods: The Materialist Psychology of Epicurus

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For the virtues are naturally combined with living pleasantly and living pleasantly is inseparable from the virtues”); and cf. KD 5. The emphasis here is on pleasure as the condition for virtue, not the reverse; cf. 546 (cf. 280b): κὰν τῷ Περὶ τέλους δὲ πάλιν· τιμητέον τὸ καλὸν καὶ τὰς ἀρετὰς καὶ τὰ τοιουτότροπα, ἐὰν ἡδονὴν παρασκευάζῃ· ἐὰν δὲ μὴ παρασκευάζῃ χαίρειν ἐατέον (“In On the Goal, again: ‘one must value nobility and the virtues and things of this kind, if they provide pleasure; but if they do not, then farewell to them’”); and fr.

The emphasis here is on pleasure as the condition for virtue, not the reverse; cf. 546 (cf. 280b): κὰν τῷ Περὶ τέλους δὲ πάλιν· τιμητέον τὸ καλὸν καὶ τὰς ἀρετὰς καὶ τὰ τοιουτότροπα, ἐὰν ἡδονὴν παρασκευάζῃ· ἐὰν δὲ μὴ παρασκευάζῃ χαίρειν ἐατέον (“In On the Goal, again: ‘one must value nobility and the virtues and things of this kind, if they provide pleasure; but if they do not, then farewell to them’”); and fr. 72a = Plutarch Against Colotes 1117a1: ἐν τῇ πρὸς ᾿Ανάξαρχον ἐπιστολῇ ταυτὶ γέγραφεν [᾿Επίκουρος]· ἐγὼ δ᾿ ἐφ᾿ ἡδονὰς συνεχεῖς παρακαλῶ καὶ οὐκ ἐπ᾿ ἀρετάς, κενὰς καὶ ματαίας καὶ ταραχώδεις ἐχούσας τῶν καρπῶν τὰς ἐλπίδας (“In his letter to Anaxarchus [Epicurus] wrote as follows: ‘I summon people to continuous pleasures and not to virtues, which are empty and vain and bring with them perturbing expectations of rewards’”).

Nor is it any wonder, since in the body of roosters there are certain constituents, which when they are introduced into the sense, any more than the gods are. 11 and Laursen 1995: 16) remarks: “There is some evidence that Epicurus recognised a distinction between animals that are, and animals that are not, subject to something like moral assessment…. 2–4, Laursen 1995: 31). But the origin of such modifications remains notoriously mysterious. ” 20 Epicurean “Passions” eyes of lions, dig into their pupils and produce a sharp pain, so that, fierce as they are, they cannot withstand it, although these [constituents] cannot harm our eyes, either because they do not penetrate them or because, though they do penetrate, they are given free passage out of our eyes, so that they cannot harm our eyes in any direction by remaining trapped inside.

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A Life Worthy of the Gods: The Materialist Psychology of Epicurus by David Konstan


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