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  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. Review of Lucretius and the Early Modern.Charles T. Wolfe - forthcoming - The Classical Review.
    long version of review forthcoming in much shorter version in Classical Review.
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  3. 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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  4. 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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  5. 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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  6. 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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  7. 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 (...)
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  8. 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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  9. 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 (...)
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  10. 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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  11. 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.
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  12. Response to 'Fear of Death and the Symmetry Argument'.Deng Natalja - 2016 - Manuscrito 39 (4):297-304.
    ABSTRACT This article is a response to 'Fear of death and the symmetry argument', in this issue. In that article, the author discusses the above Lucretian symmetry argument, and proposes a view that justifies the existing asymmetry in our attitudes towards birth and death. I begin by distinguishing this symmetry argument from a different one, also loosely inspired by Lucretius, which also plays a role in the article. I then describe what I take to be the author's solution to the (...)
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  13. 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 (...)
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  14. 'Death is Nothing to Us:' A Critical Analysis of the Epicurean Views Concerning the Dread of Death.Evangelos D. Protopapadakis - 2014 - Antiquity and Modern World: Interpretations of Antiquity 8:316-323.
    To the mind of humans death is an impossible riddle, the ultimate of mysteries; therefore it has always been considered a task of paramount importance for philosophers to provide a satisfactory account for death. Among the numerous efforts to deal with the riddle of death, Epicurus’ one stands out not only for its unsurpassed simplicity and lucidness, but also for the innovative manner in which it approaches the issue: Epicurus denounces the fear of death as a profoundly unfruitful, unreasonable and (...)
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  15. Nature, Spontaneity, and Voluntary Action in Lucretius.Monte Ransome Johnson - 2013 - In Daryn Lehoux, A. D. Morrison & Alison Sharrock (eds.), Lucretius: Poetry, Philosophy, Science. Oxford University Press.
    In twenty important passages located throughout De rerum natura, Lucretius refers to natural things happening spontaneously (sponte sua; the Greek term is automaton). The most important of these uses include his discussion of the causes of: nature, matter, and the cosmos in general; the generation and adaptation of plants and animals; the formation of images and thoughts; and the behavior of human beings and the development of human culture. In this paper I examine the way spontaneity functions as a cause (...)
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  16. Epicureanism by Tim O'Keefe. [REVIEW]Monte Johnson - 2012 - Aestimatio 9:108.
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  17. 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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  18. Three Studies in Epicurean Cosmology.F. A. Bakker - 2010 - Dissertation, Utrecht University
    [For an updated version of this thesis, see Frederik A. Bakker, Epicurean Meteorology: Sources, Method, Scope and Organization, Leiden/Boston: Brill, 2016] This dissertation consists of three studies dealing with various aspects of Epicurean cosmology. The first study discusses the Epicurean practice of explaining astronomical and meteorological phenomena by multiple alternative theories. The second study compares the meteorological accounts of Epicurus and Lucretius with other ancient meteorologies as regards the scope and order of their subject matter. The third one examines the (...)
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  19. Lucretius and the History of Science.Monte Ransome Johnson & Catherine Wilson - 2007 - In Stuart Gillespie & Philip R. Hardie (eds.), The Cambridge Companion to Lucretius. Cambridge University Press.
    An overview of the influence of Lucretius poem On the Nature of Things (De Rerum Natura) on the renaissance and scientific revolution of the seventeenth century, and an examination of its continuing influence over physical atomism in the nineteenth and twentieth centuries.
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  20. Moral Responsibility and Moral Development in Epicurus’ Philosophy.Susanne Bobzien - 2006 - In B. Reis & S. Haffmans (eds.), The Virtuous Life in Greek Ethics. Cambridge University Press.
    ABSTRACT: 1. This paper argues that Epicurus had a notion of moral responsibility based on the agent’s causal responsibility, as opposed to the agent’s ability to act or choose otherwise; that Epicurus considered it a necessary condition for praising or blaming an agent for an action, that it was the agent and not something else that brought the action about. Thus, the central question of moral responsibility was whether the agent was the, or a, cause of the action, or whether (...)
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  21. Did Epicurus Discover the Free-Will Problem?Susanne Bobzien - 2000 - Oxford Studies in Ancient Philosophy 19:287-337.
    ABSTRACT: I argue that there is no evidence that Epicurus dealt with the kind of free-will problem he is traditionally associated with; i.e. that he discussed free choice or moral responsibility grounded on free choice, or that the "swerve" was involved in decision processes. Rather, for Epicurus, actions are fully determined by the agent's mental disposition at the outset of the action. Moral responsibility presupposes not free choice but that the person is unforced and causally responsible for the action. This (...)
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  22. Lucretius and the Fears of Death.Peter Aronoff - 1997 - Dissertation, Cornell University
    The Epicureans argued that death was nothing to us and that we should not fear death, and this thesis takes up these arguments as they appear in our fullest extant source, the De Rerum Natura of Lucretius. After an initial look at the general Epicurean theory of emotions, the thesis narrows in on the fears of death. Lucretius starts from a popular dichotomy concerning death: death is either the utter destruction of the person who dies, or the person survives in (...)
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  23. Lucrecio y la diosa materia.Morata Enrique - manuscript
    An abstract in Spanish of " De rerum natura " of Lucretius.
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