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  1. Epicureans and Stoics on the Rationality of Perception.Whitney Schwab & Simon Shogry - forthcoming - Wiley: Philosophy and Phenomenological Research.
    This paper examines an ancient debate over the rationality of perception. What leads the Stoics to affirm, and the Epicureans to deny, that to form a sense- impression is an activity of reason? The answer, we argue, lies in a disagreement over what is required for epistemic success. For the Stoics, epistemic success consists in believing the right propositions, and only rational states, in virtue of their predicational structure, put us in touch with propositions. Since they identify some sense-impressions as (...)
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  2. Deleuze's Metaphysics of Structure in Difference and Repetition.Yannis Chatzantonis - manuscript
    This essay describes and evaluates the conception of mereological structure that underpins Deleuze’s account of ontogenesis in Difference and Repetition. A theory of mereology is a theory of composition: it asks what it is to be a part making a whole, what it is to be a whole collecting its parts; in short, in what the relation of making or composing consists. The locus classicus for modern mereology is the third of Husserl’s Logical Investigations (‘On the Theory of Wholes and (...)
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  3. The C** Word: Covid-19 and Calculation.Dimitris Vardoulakis - 2020 - The Philosophical Salon.
    Calculation is omnipresent in the current pandemic. And yet, Continental philosophers never talk about calculation: it seems to be the c** of philosophy. Why is that so? Has it always been like that?
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  4. Sceptical Buddhism as Provenance and Project.James Mark Shields - 2020 - In Oren Hanner (ed.), Buddhism and Scepticism: Historical, Philosophical, and Comparative Perspectives. Freiburg/Bochum: pp. 161-177.
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  5. Von der Erkenntnistheorie der Natur Zur Idee der Praxis — Eine Marxsche Auseinandersetzung MIT der Naturphilosophie Demokrits Und Epikurs.Guli-Sanam Karimova - 2018 - In Dominik Novkovic & Alexander Akel (eds.), Karl Marx – Philosophie, Pädagogik, Gesellschaftstheorie und Politik. Kassel, Deutschland: pp. 141-157.
    Eine der frühesten Schriften des jungen Karl Marx — die Dissertationsschrift „Differenz der demokritischen und epikureischen Naturphilosophie“ — legt wichtige Fundamente für das gesamte Marx’sche Denken. In der Dissertationsschrift versucht Marx anhand des Vergleichs der antiken Naturphilosophien Demokrits und Epikurs grundlegende Erkenntnisse der theoretischen und praktischen Philosophie in einem komplexen, von Hegel inspirierten ontologischen System zu verbinden. Aus dieser kritischen Synthese antiker Naturphilosophien entsteht so eine auf Hegelschen Begriffen basierende, aber gleichzeitig reformierte Idee der Praxis. Auf diesen Grundlagen sowie mit (...)
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  6. Providencia divina y valor ontológico de los singulares: la polémica filosófica tardoantigua y la posición de Orígenes y de Nemesio de Émesa.Francisco Bastitta-Harriet - 2012 - Patristica Et Medievalia 33:37-50.
    El presente trabajo se concentra en el debate acerca de los alcances de la providencia que tuvo lugar entre las escuelas estoica, platónica y peripatética entre las siglos I y III de nuestra era. En ese contexto, analiza el problema del status ontológico de los singulares en Orígenes de Alejandría y Nemesio de Émesa. Influidos primariamente por la síntesis filoniana entre las distintas teorías griegas de providencia y la de las Escrituras, estos autores fundan la consistencia de los singulares en (...)
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  7. James Warren, “The Pleasures of Reason in Plato, Aristotle, and the Hellenistic Hedonists.” Review by Facundo Bey. [REVIEW]Facundo Bey - 2016 - Boletín de Estética 36:71-76.
    The Pleasures of Reason in Plato, Aristotle, and the Hellenistic Hedonists se centra en la relación mutua entre las capacidades humanas de sentir placer y dolor y el carácter afectivo que las une con las facultades cognitivas de aprender, comprender, recordar, evocar, planificar y anticiparse. Para esto, Warren consagra toda su agudeza analítica a eminentes obras del pensamiento antiguo: particularmente nos referimos a los diálogos platónicos República, Protágoras y Filebo. Otro tanto hace con De Anima, De Memoria et Reminiscentia, Ética (...)
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  8. Weight in Greek Atomism.Michael J. Augustin - 2015 - Philosophia 45 (1):76-99.
    The testimonia concerning weight in early Greek atomism appear to contradict one another. Some reports assert that the atoms do have weight, while others outright deny weight as a property of the atoms. A common solution to this apparent contradiction divides the testimonia into two groups. The first group describes the atoms within a κόσμος, where they have weight; the second group describes the atoms outside of a κόσμος, where they are weightless. A key testimonium for proponents of this solution (...)
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  9. From Epicurus to Epictetus: Studies in Hellenistic and Roman Philosophy.A. A. Long - 2006 - Oxford University Press.
    A. A. Long, one of the world's leading writers on ancient philosophy, presents eighteen essays on the philosophers and schools of the Hellenistic and Roman periods--Epicureans, Stoics, and Sceptics. The discussion ranges over four centuries of innovative and challenging thought in ethics and politics, psychology, epistemology, and cosmology.
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Epicurus
  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. Deleuze and Mereology: Multiplicity, Structure and Composition.Yannis Chatzantonis - 2011 - Dissertation, Dundee University
    This investigation constitutes an attempt towards (1) understanding issues and problems relating to the notions of one, many, part and whole in Parmenides and Plato; (2) extracting conditions for a successful account of multiplicity and parthood; (3) surveying Deleuzian conceptions and uses of these notions; (4) appraising the extent to which Deleuze’s metaphysics can answer some of these ancient problems concerning the status of multiplicity and the nature of mereological composition, that is, of the relations that pertain between parts and (...)
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  3. 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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  4. Great Politics and the Unnoticed Life: Nietzsche and Epicurus on the Boundaries of Cultivation.Peter Groff - 2017 - The Agonist : A Nietzsche Circle Journal 10 (2):59-74.
    This paper examines Nietzsche’s conflicted relation to Epicurus, an important naturalistic predecessor in the ‘art of living’ tradition. I focus in particular on the Epicurean credo “live unnoticed” (lathe biōsas), which advocated an inconspicuous life of quiet philosophical reflection, self-cultivation and friendship, avoiding the public radar and eschewing the larger ambitions and perturbations of political life. Perhaps unsurprisingly, the idea looms largest and is most warmly received in Nietzsche’s middle period writings, where one finds a repeated concern with prudence, withdrawal (...)
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  5. Great Politics and the Unnoticed Life: Nietzsche and Epicurus on the Boundaries of Cultivation.Peter S. Groff & Peter Groff - 2020 - In Vinod Acharya & Ryan Johnson (eds.), Nietzsche and Epicurus. London: Bloomsbury Academic. pp. 172-185.
    This paper examines Nietzsche’s conflicted relation to Epicurus, an important naturalistic predecessor in the ‘art of living’ tradition. I focus in particular on the Epicurean credo “live unnoticed” (lathe biōsas), which advocated an inconspicuous life of quiet philosophical reflection, self-cultivation and friendship, avoiding the public radar and eschewing the larger ambitions and perturbations of political life. Perhaps unsurprisingly, the idea looms largest and is most warmly received in Nietzsche’s middle period writings, where one finds a repeated concern with prudence, withdrawal (...)
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  6. 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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  7. Review of Warren, Facing Death: Epicurus and His Critics. [REVIEW]Thornton Lockwood - 2005 - Bryn Mawr Classical Review 7:68.
    To modern ears, the word Epicurean indicates (if anything) 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” ( (...)
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  8. Review of Balot, Greek Political Thought. [REVIEW]Thornton Lockwood - 2007 - Bryn Mawr Classical Review 8:13.
    Balot’s (B.) Greek Political Thought aims to provide an “introductory guide” for undergraduate and graduate students to ancient Greek thinkers (broadly construed) from Homer through Epicurus who wrote in both systematic and unsystematic ways about life in the Greek polis (viii). B. notes that he has not tried to locate his arguments within current scholarly discussions (although he does include a 19 page bibliographic essay that provides an overview of Anglophone scholarship on Greek political thought). Nonetheless, he states that he (...)
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  9. Adunamic Hedonism.Dirk Baltzly - 2001 - In Dirk Baltzly, Harold Tarrant & Dougal Blyth (eds.), Power and Pleasure, Virtue and Vice: Essays in Ancient Moral Philosophy. Auckland: pp. 136-159.
    It is widely supposed that Epicurus' identification of aponia (painlessness) and the absence of anxiety (ataraxia) yields as a consequence the claim that the most pleasant life is one that requires little in the way of resources or power. This paper argues that the remarks in Cicero which attempt to reconstruct Epicurus' reasons for thinking that aponia and ataraxia are the limit of pleasure are best interpreted if we suppose that the inference runs the other direction. Epicurus supposed that it (...)
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  10. The Pleasures of Tranquillity.Alex Voorhoeve - manuscript
    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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  11. Spinoza’s Law: The Epicurean Definition of the Law in the Theological Political Treatise.Dimitris Vardoulakis - 2019 - Radical Philosophy 5 (2):23-33.
    In the first few pages of chapter 4 of his Theological Political Treatise (1670), Spinoza defines his conception of the law. In fact, he defines the law twice, first in terms of compulsion or necessity and then in terms of use. I would like to investigate here these definitions, in particular the second one, as it is Spinoza’s preferred one. The difficulty with understanding this definition is that it contains an expression, ratio vivendi, that is repeated several times in the (...)
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  12. Freedom as Overcoming the Fear of Death: Epicureanism in the Subtitle of Spinoza’s Theological Political Treatise.Dimitris Vardoulakis - 2020 - Parrhesia 32:33-60.
    It is often put forward that the entire political project of epicureanism consists in the overcoming of fear, whereby its scope is deemed to be very narrow. I argue that the overcoming of the fear of death should actually be linked to a conception of freedom in epicureanism. This idea is further developed by Spinoza, who defines the free man as one who thinks of death least of all in the Ethics, and who develops this idea more in the Theological (...)
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  13. Hobbes or Spinoza? Two Epicurean Versions of the Social Contract.Dimitris Vardoulakis - 2020 - InCircolo - Rivista di Filosofia E Culture 9:186-210.
    I argue that both Hobbes and Spinoza rely on a pivot epicurean idea to form their conceptions of the social contract, namely, the idea that the human acts by calculating their utility. However, Hobbes and Spinoza employ this starting principle in different ways. For Hobbes, this only makes sense if the calculation of utility is regulated by fear as the primary political emotion. For Spinoza, there is no primary emotion and the entire construction of the social contract relies on how (...)
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  14. Spinoza, the Epicurean: Authority and Utility in Materialism.Dimitris Vardoulakis - 2020 - Edinburgh, UK: Edinburgh University Press.
    Through a radical new reading of the Theological Political Treatise, Dimitris Vardoulakis argues that the major source of Spinoza’s materialism is the Epicurean tradition that re-emerges in modernity when manuscripts by Epicurus and Lucretius are rediscovered. This reconsideration of Spinoza’s political project, set within a historical context, lays the ground for an alternative genealogy of materialism. Central to this new reading of Spinoza are the theory of practical judgment (understood as the calculation of utility) and its implications for a theory (...)
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  15. Epicurean Philosophy and Its Parts.Clerk Shaw - 2020 - In Kelly Arenson (ed.), Routledge Handbook of Hellenistic Philosophy. pp. 13-24.
    This chapter offers an overview of the Epicurean conception of philosophy, with special attention to the value of physics. The Epicureans value physics not only for its ability to help remove superstitious beliefs about the gods and death, but also for its ability to stabilize our beliefs and to give causal accounts of ethically-relevant kinds such as pleasure and desire.
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  16. Good to Die.Rainer Ebert - 2013 - Diacritica 27:139-156.
    Among those who reject the Epicurean claim that death is not bad for the one who dies, it is popularly held that death is bad for the one who dies, when it is bad for the one who dies, because it deprives the one who dies of the good things that otherwise would have fallen into her life. This view is known as the deprivation account of the value of death, and Fred Feldman is one of its most prominent defenders. (...)
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  17. Epicureanism by Tim O'Keefe. [REVIEW]Monte Johnson - 2012 - Aestimatio 9:108.
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  18. Epicureanism and Skepticism About Practical Reason.Christopher Frugé - 2020 - Canadian Journal of Philosophy 50 (2):195-208.
    Epicureans believe that death cannot harm the one who dies because they hold the existence condition, which states that a subject is able to be harmed only while they exist. I show that on one reading of this condition death can, in fact, make the deceased worse off because it is satisfied by the deprivation account of death’s badness. I argue that the most plausible Epicurean view holds the antimodal existence condition, according to which no merely possible state of affairs (...)
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  19. Psychological Universals in the Study of Happiness: From Social Psychology to Epicurean Philosophy.Sasha S. Euler - 2019 - Science, Religion and Culture 6 (1):130-137.
    Within the framework of Positive Psychology and Needing Theories, this article reviews cultural practices or perceptions regarding what happiness is and how it can be achieved. Mainly research on Subjective Well-Being (SWB) has identified many cultural differences in the pursuit of happiness, often described as East-West splits along categories such as highly expressed affect vs. quiet affect, self-assertion vs. conformity to social norms, independence vs. interdependence and the like. However, it is the overall goal of this article to show that (...)
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  20. Mort (Entrée Grand Public, L'Encyclopédie Philosophique).Federico Lauria - 2019 - L'Encyclopédie Philosophique.
    La mort nous afflige, nous angoisse, voire nous terrifie. Qu’est-ce que la mort ? La tristesse et l’angoisse face à la mort sont-elles justifiées ? La mort est-elle un mal ? Vaudrait-il mieux être immortel ? Comment comprendre le deuil ? Cette entrée propose un aperçu des questions principales de la philosophie contemporaine de la mort. Tentons de sonder l’énigme la plus tragique de la vie.
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  21. A Dilemma for Epicureanism.Travis Timmerman - 2019 - Philosophical Studies 176 (1):241-257.
    Perhaps death’s badness is an illusion. Epicureans think so and argue that agents cannot be harmed by death when they’re alive nor when they’re dead. I argue that each version of Epicureanism faces a fatal dilemma: it is either committed to a demonstrably false view about the relationship between self-regarding reasons and well-being or it is involved in a merely verbal dispute with deprivationism. I first provide principled reason to think that any viable view about the badness of death must (...)
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  22. 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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  23. Rezension von: Lukrez, Über die Natur der Dinge, übersetzt v. Klaus Binder. [REVIEW]Theodor Ebert - 2018 - Aufklärung Und Kritik 25 (4):254–257.
    This is a review of the new translation-cum-commentary of Lucretius, De rerum Natura by Klaus Binder, published by dtv, Munich 2017. The review stresses the importance of Lucretius work for the Enlightenment. The translation is o. k. on the whole, however the translator should have avoided rendering the Latin >religio< by >Aberglauben< (superstition). >superstition< was the word chosen by the English translator in the Loeb-Library, W. H. D. Rouse. Rouse was a Headmaster of the Perse School in Cambridge and he (...)
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  24. VIII—Epicurus on Pleasure, a Complete Life, and Death: A Defence.Alex Voorhoeve - 2018 - Proceedings of the Aristotelian Society 118 (3):225-253.
    Epicurus argued that the good life is the pleasurable life. He also argued that ‘death is nothing to us’. These claims appear in tension. For if pleasure is good, then it seems that death is bad when it deprives us of deeply enjoyable time alive. Here, I offer an Epicurean view of pleasure and the complete life which dissolves this tension. This view is, I contend, more appealing than critics of Epicureanism have allowed, in part because it assigns higher value (...)
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  25. False Idles: The Politics of the "Quiet Life".Eric Brown - 2008 - In Ryan Balot (ed.), A Companion to Greek and Roman Political Thought. Oxford, UK: pp. 485-500.
    The dominant Greek and Roman ideology held that the best human life required engaging in politics, on the grounds that the human good is shared, not private, and that the activities central to this shared good are those of traditional politics. This chapter surveys three ways in which philosophers challenged this ideology, defended a withdrawal from or transformation of traditional politics, and thus rethought what politics could be. Plato and Aristotle accept the ideology's two central commitments but insist that a (...)
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  26. Plutarch's Epicurean Justification of Religious Belief.Jason W. Carter - 2018 - Journal of the History of Philosophy 56 (3):385-412.
    In his dialogue, 'Non posse suaviter vivi secundum Epicurum', Plutarch of Chaeronea criticizes Epicurus for not believing that the gods are provident over human affairs and for not believing that our souls survive death. However, Plutarch’s arguments are striking in that they do not offer any theoretical justification for believing either of these religious claims to be true; rather, they aim to establish that we are practically justified in adopting them if we follow Epicurus’s rule that the goal of belief (...)
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  27. Don't Fear the Reaper: An Epicurean Answer to Puzzles About Death and Injustice.Simon Cushing - 2007 - In Kate Woodthorpe (ed.), Layers of Dying and Death. Oxford, UK: Inter-Disciplinary Press. pp. 117-127.
    I begin by sketching the Epicurean position on death - that it cannot be bad for the one who dies because she no longer exists - which has struck many people as specious. However, alternative views must specify who is wronged by death (the dead person?), what is the harm (suffering?), and when does the harm take place (before death, when you’re not dead yet, or after death, when you’re not around any more?). In the second section I outline the (...)
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  28. 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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  29. Non-Epicurean Desires.Fabien Schang - 2016 - Filosofia Unisinos 17 (1):63-68.
    In this paper, it is argued that there can be necessary and non-natural desires. After a discussion about what seems wrong with such desires, Epicurus’ classification of desires is treated similarly to Kripke’s treatment of the Kantian table of judgments. A sample of three cases is suggested to make this point.
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  30. Squaring the Epicurean Circle: Friendship and Happiness in the Garden.Benjamin Rossi - 2017 - Ancient Philosophy 37 (1):153-168.
    Epicurean ethics has been subject to withering ancient and contemporary criticism for the supposed irreconcilability of Epicurus’s emphatic endorsement of friendship and his equally clear and striking ethical egoism. Recently, Matthew Evans (2004) has suggested that the key to a plausible Epicurean response to these criticisms must begin by understanding why friendship is valuable for Epicurus. In the first section of this paper I develop Evans’ suggestion further. I argue that a shared conception of the human telos and of what (...)
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  31. O Epicuro de Marx: Considerações Sobre a Controvérsia Ao Redor da Clinamen.Francisco Luciano Teixeira Filho - 2011 - Intuitio 4 (1):61-74.
    O presente trabalho teórico e bibliográfico se dedica a reconstruir o conceito de declinação espontânea do átomo em Epicuro, tal qual Marx defendeu em sua tese de doutorado. Seu objetivo é descobrir se a clinamen do átomo está presente em Epicuro e, se está, como se pode pensá-la. Percebe-se que a clinamen que aparece nos textos remanescentes de Epicuro não traz a noção de declinação espontânea, como aparece em Lucrécio e Marx, como Quartim de Moraes afirma. Entretanto, tendo como base (...)
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  32. Epicurus and Aesthetic Disinterestedness.Celkyte Aiste - 2017 - Mare Nostrum 7:56-74.
    ABSTRACT: Aesthetic disinterestedness is one of the central concepts in aesthetics, and Jerome Stolnitz, the most prominent theorist of disinterestedness in the 20th century, has claimed that (i) ancient thinkers engagement with this notion was cursory and undeveloped, and consequently, (ii) the emergence of disinterestedness in the 18th century marks the birth of aesthetics as a discipline. In this paper, I use the extant works of Epicurus to show that the ancient philosopher not only had similar concepts, but also motivated (...)
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  33. How Does Death Harm the Deceased?Taylor W. Cyr - 2017 - In John K. Davis (ed.), Ethics at the End of Life: New Issues and Arguments. New York: Routledge. pp. 29-46.
    The most popular philosophical account of how death can harm (or be bad for) the deceased is the deprivation account, according to which death is bad insofar as it deprives the deceased of goods that would have been enjoyed by that person had the person not died. In this paper, the author surveys four main challenges to the deprivation account: the No-Harm-Done Argument, the No-Subject Argument, the Timing Argument, and the Symmetry Argument. These challenges are often raised by Epicureans, who (...)
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  34. Pleasure.Cory Wimberly - 2015 - In Blackwell Encyclopedia of Political Thought. Chichester: Blackwell. pp. 2716-2720.
    The history of the political thought on pleasure is not a cloistered affair in which scholars only engage one another. In political thought, one commonly finds a critical engagement with the wider public and the ruling classes, which are both perceived to be dangerously hedonistic. The effort of many political thinkers is directed towards showing that other political ends are more worthy than pleasure: Plato battles vigorously against Calicles' pleasure seeking in the Gorgias, Augustine argues in The City of God (...)
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  35. Mensch - sein Anfang und sein Ende.Erwin Sonderegger - manuscript
    What is the origin and goal of man? In this lecture to a small audience I will pursue this question by comparing passages from Platonic Philebus with those from Aristotle's Nicomachian Ethics and comparing both together with a passage from the Letter to Menoikeus. It turns out that the Aristotelian idea of eudaimonia (happiness) is not so far removed from Epicurus, since eudaimonia also includes hedone, lust.
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  36. Images and Truth.Stefano Maso - 2015 - In Stefano Maso Francesca G. Masi (ed.), Epicurus on eidola. Peri Phuseos Book II. Update, Proposals, and Discussions. Amsterdam: Hakkert. pp. 67-92.
    The new edition of the papiri of the second book of 'Peri Phuseos' allows for a detailed reconstruction of the mechanisms of vision. Some of the characteristic features of images according to Epicurus are presented here for the first time. One of the problems is the congruence between the representation and the object from which it originates: i.e. the truth of the image.
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  37. Epicureans and Stoics on Universals.Ada Bronowski - 2013 - In Riccardo Chiaradonna Gabriele Galluzzo (ed.), Universals in Ancient Philosophy. Edizioni della Normale. pp. 255-297.
    Epicureans and Stoics reject the independent existence of the Platonic Ideas. This paper assesses what both schools put forward as substitutes for universals. Both Epicureans and Stoics appeal to an a posteriori mental capacity for generalisation but that is where their shared commitments end. the divergences are mapped out, against a tendency in historiography to assimilate the two strategies, and both theories are then analysed independently.
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  38. Epicurean Wills, Empty Hopes, and the Problem of Post Mortem Concern.Bill Wringe - 2016 - Philosophical Papers 45 (1-2):289-315.
    Many Epicurean arguments for the claim that death is nothing to us depend on the ‘Experience Constraint’: the claim that something can only be good or bad for us if we experience it. However, Epicurus’ commitment to the Experience Constraint makes his attitude to will-writing puzzling. How can someone who accepts the Experience Constraint be motivated to bring about post mortem outcomes?We might think that an Epicurean will-writer could be pleased by the thought of his/her loved ones being provided for (...)
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  39. Contemplative Withdrawal in the Hellenistic Age.Eric Brown - 2008 - Philosophical Studies 137 (1):79-89.
    I reject the traditional picture of philosophical withdrawal in the Hellenistic Age by showing how both Epicureans and Stoics oppose, in different ways, the Platonic and Aristotelian assumption that contemplative activity is the greatest good for a human being. Chrysippus the Stoic agrees with Plato and Aristotle that the greatest good for a human being is virtuous activity, but he denies that contemplation exercises virtue. Epicurus more thoroughly rejects the assumption that the greatest good for a human being is virtuous (...)
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  40. Beruhigung und Beunruhigung. Über den Umgang mit Unsicherheit bei Epikur und in der Philosophie der Orientierung.Benjamin Alberts - 2016 - In Benjamin Alberts, Andreas Rupschus, Ekaterina Poljakova & Andrea Bertino (eds.), Zur Philosophie der Orientierung. Berlin / Boston: De Gruyter. pp. 33-48.
    Epikurs Philosophie ist Ausdruck seines Ringens um Orientierung. Es geht ihm nicht um ein abstraktes, theoretisches, auf Wahrheiten basierendes Lehrsystem, sondern um die Praxis eines gelingenden Lebens. Durch nüchterne Planung und Einsicht in die Abläufe der Natur will er Ängste vermeiden und eine sichere Orientierung auch im Umgang mit dem Ungewissen gewährleisten. Der Epikureismus lässt sich mit grundlegenden Begriffen und Konzepten der Philosophie der Orientierung deuten, darunter Vertrauen, Autorität, Plausibilität, Paradoxien, Orientierung in Routinen und Orientierung durch Achtung und Planung. -/- (...)
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  41. Désirs naturels et artificiels chez Diogène et Épicure.Simon-Pierre Chevarie-Cossette - 2015 - In Daoust Marc-Kevin (ed.), Le désir et la philosophie. Les Cahiers d'Ithaque. pp. 147.
    This article contrasts Epicurus's and Diogenes the Cynic's respective views on acceptable desires. I emphasize their appeals to nature to legitimize or de-legitimize certain types of desires.
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