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  1. Comfort in Annihilation: Three Studies in Materialism and Mortality.Liam Dempsey & Byron Stoyles - 2010 - Forum Philosophicum: International Journal for Philosophy 15 (1):119-140.
    This paper considers three accounts of the relationship between personal immortality and materialism. In particular, the pagan mortalism of the Epicureans is compared with the Christian mortalism of Thomas Hobbes and John Locke. It is argued 1) that there are significant similarities between these views, 2) that Locke and Hobbes were, to some extent, influenced by the Epicureans, and 3) that the relation between mortality and materialism is not as straightforward as is commonly supposed.
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  • Social Media Hedonism and the Case of ’Fitspiration’: A Nietzschean Critique.Aurélien Daudi - 2022 - Sport, Ethics and Philosophy 17 (2):127-142.
    Though the rise of social media has provided countless advantages and possibilities, both within and without the domain of sports, recent years have also seen some more detrimental aspects of these technologies come to light. In particular, the widespread social media culture surrounding fitness – ‘fitspiration’ – warrants attention for the way it encourages self-sexualization and -objectification, thereby epitomizing a wider issue with photo-based social media in general. Though the negative impact of fitspiration has been well documented, what is less (...)
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  • In Quest for Virtue: Learning From a Great Tradition.Carmen Cozma - 2022 - Philosophy Study 12 (6).
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  • Abortion and deprivation: a reply to Marquis.Anna Christensen - 2019 - Journal of Medical Ethics 45 (1):22-25.
    In ‘Why Abortion is Immoral’, Don Marquis argues that abortion is wrong for the same reason that murder is wrong, namely, that it deprives a human being of an FLO, a ‘future like ours,’ which is a future full of value and the experience of life. Marquis’ argument rests on the assumption that the human being is somehow deprived by suffering an early death. I argue that Marquis’ argument faces the ‘Epicurean Challenge’. The concept of ‘deprivation’ requires that some discernible (...)
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  • Anticipating annihilation.Mikel Burley - 2006 - Inquiry: An Interdisciplinary Journal of Philosophy 49 (2):170 – 185.
    According to Epicureans, anticipating one's own annihilation ought not to be a frightening experience. Non-existence precludes the possibility of sensation, and hence annihilation can be neither pleasant nor unpleasant. And that which cannot be felt is unworthy of fear. Certain objectors to this claim have asserted that one's own annihilation really is a terrifying prospect. Against this assertion, I argue that those who make it are guilty of precisely the kind of confusion that Epicurus and his disciples alert us to, (...)
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  • Weighing lives.John Broome - 2004 - New York: Oxford University Press.
    We are often faced with choices that involve the weighing of people's lives against each other, or the weighing of lives against other good things. These are choices both for individuals and for societies. A person who is terminally ill may have to choose between palliative care and more aggressive treatment, which will give her a longer life but at some cost in suffering. We have to choose between the convenience to ourselves of road and air travel, and the lives (...)
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  • Should We Value Population?John Broome - 2005 - Journal of Political Philosophy 13 (4):399-413.
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  • Death, Deprivation and the Afterlife.Anna Brinkerhoff - 2021 - Philosophia 50 (1):19-34.
    Most people believe that death is bad for the one who dies. Much attention has been paid to the Epicurean puzzle about death that the rests on a tension between that belief and another—that death is the end of one’s existence. But there is nearby puzzle about death that philosophers have largely left untouched. This puzzle rests on a tension between the belief that death is bad for the one who dies and the belief that that death is not the (...)
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  • When is death bad for the one who dies?Ben Bradley - 2004 - Noûs 38 (1):1–28.
    Epicurus seems to have thought that death is not bad for the one who dies, since its badness cannot be located in time. I show that Epicurus’ argument presupposes Presentism, and I argue that death is bad for its victim at all and only those times when the person would have been living a life worth living had she not died when she did. I argue that my account is superior to competing accounts given by Thomas Nagel, Fred Feldman and (...)
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  • How To Be a Baptist Philosopher.Mark J. Boone - 2023 - Studia Philosophiae Christianae 59 (2):169-203.
    In this paper I will give some provisional answers to the questions how one can be a Christian philosopher rather than just a philosopher who happens to be a Christian, how one can be a Reformation philosopher rather than just a Christian philosopher whohappens to be a Reformation Christian, and how one can be a Baptist philosopher rather than just a Reformation philosopher who happens to be a Baptist. A good way to be a philosopher is to, like Socrates, seek (...)
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  • ‘Elementary aesthetics’, hedonist ethics: The philosophical foundations of Feuerbach's late works.Paul Bishop - 2008 - History of European Ideas 34 (3):298-309.
    In contrast to the conventional view of Ludwig Feuerbach as a left-wing Young Hegelian, this article argues that his primary contribution to philosophy is to be found in his later ethics, the basis of which may be discerned in his earlier writings. Over and above recent work on Feuerbach's aesthetics, his relation to Herder, and the relationship between aesthetics and ‘theological politics’ in his thought, Feuerbach's philosophy can re-evaluated, in relation to Epicurus and the French libertin tradition, as articulating an (...)
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  • A special way of being afraid.Kathy Behrendt - 2010 - Philosophical Psychology 23 (5):669-682.
    I am interested in fear of non-existence, which is often discussed in terms of fear one’s own death, or as it is sometimes called, fear of death as such. This form of fear has been denied by some philosophers. Cognitive theories of the emotions have particular trouble in dealing with it, granting it a status that is simultaneously paradigmatic yet anomalous with respect to fear in general. My paper documents these matters, and considers a number of responses. I provide examples (...)
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  • Free Will, Religious Conflict, and the Social Contract.Luke Christopher Armstrong - forthcoming - Journal of Value Inquiry:1-22.
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  • An Evaluation of Epicurus and Lukretius' Perceptions of Death and Non-Existence.Mustafa Çakmak - 2018 - Beytulhikme An International Journal of Philosophy 8 (1):357-376.
    Death is an undeniable fact of life. Whether it is a bad or feared thing is an important discussion that can be brought back to the ancient Greek philosophers. This article is primarily concerned with the discussion on what grounds Epicurus's thesis "death, is nothing to us; since when we exist, death is not yet present, and when death is present, then we do not exist," and to what extent satisfactory results are reached. Later, it tries to investigate how Lucretius, (...)
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  • The Blind Shadows of Narcissus - a psychosocial study on collective imaginary. (2nd edition).Roberto Thomas Arruda (ed.) - 2020 - Terra à vista.
    In this work, we will approach some essential questions about the collective imaginary and their relations with reality and truth. We should face this subject in a conceptual framework, followed by the corresponding factual analysis of demonstrable behavioral realities. We will adopt not only the methodology, but mostly the tenets and propositions of the analytic philosophy, which certainly will be apparent throughout the study, and may be identified by the features described by Perez : -/- Rabossi (1975) defends the idea (...)
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  • Happiness, Democracy, and the Cooperative Movement: The Radical Utilitarianism of William Thompson.Mark J. Kaswan - 2014 - SUNY Press.
    Examines the political significance of ideas about happiness through the work of utilitarian philosophers William Thompson and Jeremy Bentham. Happiness is political. The way we think about happiness affects what we do, how we relate to other people and the world around us, our moral principles, and even our ideas about how society should be organized. Utilitarianism, a political theory based on hedonistic and individualistic ideas of happiness, has been dominated for more than two-hundred years by its founder, Jeremy Bentham. (...)
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  • Las Sombras Ciegas de Narciso - un estudio psicosocial sobre el imaginario colectivo.Roberto Thomas Arruda - 2023 - São Paulo: Terra à Vista.
    Este trabajo abordará cuestiones esenciales sobre el imaginario colectivo y sus relaciones con la realidad y la verdad. Primero, debemos abordar este tema dentro de un marco conceptual, seguido del correspondiente análisis fáctico de realidades conductuales demostrables. Adoptaremos no solo la metodología, sino sobre todo los principios y proposiciones de la filosofía analítica, que seguramente quedarán patentes a lo largo del estudio y podrán identificarse por las características descritas por Pérez. : Rabossi (1975) sostiene que la filosofía analítica puede identificarse (...)
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  • Ethical Explorations: Moral Dilemmas in a Universe of Possibilities.Brendan Shea - 2023 - Rochester, MN: Thoughtful Noodle Books.
    "Ethical Explorations: Moral Dilemmas in a Universe of Possibilities" by Brendan Shea is an open access textbook that provides a comprehensive study of ethical philosophy. Shea makes it his task to chart the sprawling landscape of moral thought from ancient times to the present, employing a straightforward, easily accessible style. -/- In the book, each chapter addresses a distinct ethical theory. Shea discusses everything from Plato's allegorical Cave to contemporary issues in bioethics. The text features relatable narratives, clear explanations of (...)
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  • Слепые тени Нарцисса.Roberto Thomas Arruda - 2023 - São Paulo: Terra à Vista.
    В данной работе рассматриваются важнейшие вопросы о коллективном воображаемом и его отношениях с реальностью и истиной. Сначала мы рассмотрим эту тему в концептуальных рамках, а затем проведем соответствующий фактологический анализ наглядных поведенческих реалий. Мы будем опираться не только на методологию, но и, главным образом, на постулаты и положения аналитической философии, которые, безусловно, будут проявляться на протяжении всего исследования и могут быть идентифицированы по признакам, описанным Пересом : Рабосси (1975) отстаивает идею, что аналитическая философия может быть идентифицирована путем рассмотрения некоторых семейных (...)
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  • Die blinden Schatten von Narcissus.Roberto Arruda (ed.) - 2023 - Sao Paulo: Terra à Vista.
    Diese Arbeit wird wesentliche Fragen über das kollektive Imaginär und seine Beziehungen zur Realität und Wahrheit ansprechen. Zunächst sollten wir dieses Thema in einem konzeptionellen Rahmen ansprechen, gefolgt von der entsprechenden Tatsachenanalyse demonstrierbarer Verhaltensrealitäten. Wir werden nicht nur die Methodik, sondern vor allem die Prinzipien und Sätze der analytischen Philosophie annehmen. Die vorliegende Arbeit beruht analytischer Reflexion. Wir werden so umfassend und tief wie möglich spekulieren und die Ergebnisse unserer Gedanken ausdrücken. Trotz des multidisziplinären Charakters des Themas und der methodischen (...)
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  • Psychopathy: Morally Incapacitated Persons.Heidi Maibom - 2017 - In Thomas Schramme & Steven Edwards (eds.), Handbook of the Philosophy of Medicine. Springer. pp. 1109-1129.
    After describing the disorder of psychopathy, I examine the theories and the evidence concerning the psychopaths’ deficient moral capacities. I first examine whether or not psychopaths can pass tests of moral knowledge. Most of the evidence suggests that they can. If there is a lack of moral understanding, then it has to be due to an incapacity that affects not their declarative knowledge of moral norms, but their deeper understanding of them. I then examine two suggestions: it is their deficient (...)
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  • Learning from Arguments: An Introduction to Philosophy.Daniel Z. Korman - 2022 - The PhilPapers Foundation.
    Learning from Arguments advances accessible versions of key philosophical arguments, in a form that students can emulate in their own writing, and with the primary aim of cultivating an understanding of the dynamics of philosophical argumentation. -/- The book contains ten core chapters, covering the problem of evil, Pascal’s wager, personal identity, the irrationality of fearing death, free will and determinism, Cartesian skepticism, the problem of induction, the problem of political authority, the violinist argument, the future-like-ours argument, the ethics of (...)
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  • Plato's 'Republic': An Introduction.Sean McAleer - 2020 - Cambridge, UK: OpenBook Publishers.
    From the publisher: "This book is a lucid and accessible companion to Plato’s Republic, throwing light upon the text’s arguments and main themes, placing them in the wider context of the text’s structure. In its illumination of the philosophical ideas underpinning the work, it provides readers with an understanding and appreciation of the complexity and literary artistry of Plato’s Republic. McAleer not only unpacks the key overarching questions of the text – What is justice? And Is a just life happier (...)
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  • AS SOMBRAS CEGAS DE NARCISO (um estudo psicossocial sobre o imaginário coletivo).Roberto Thomas Arruda (ed.) - 2020 - Terra à Vista.
    No presente trabalho, vamos abordar algumas das questões essenciais sobre o imaginário coletivo e suas relações com a realidade e a verdade. Devemos encarar esse assunto em uma estrutura conceptual, seguida pela análise factual correspondente às realidades comportamentais demonstráveis. Adotaremos não apenas a metodologia, mas principalmente os princípios e proposições da filosofia analítica, que com certeza serão evidentes ao longo do estudo e podem ser identificados pelos recursos descritos por Perez[1] : Rabossi (1975) defende a ideia de que a filosofia (...)
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  • Epicurus, Pleasure, and the Twenty-First-Century Diet.Sarah Worth & Ben Davids - 2021 - Journal of Aesthetic Education 55 (3):59-70.
    In this paper, we address the question of the ways in which pleasure, as associated specifically with eating food, can help us understand the philosophical complexities of pleasure and how it can be neither purely physical nor purely intellectual. Philosophers have argued for centuries that intellectual pleasure is superior to physical pleasure, but here we make it clear that they are inextricably linked and interdependent on one another. We appeal to Plato, Aristotle, and Augustine, but rely heavily on the ideals (...)
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  • Nietzsche and Epicurus.Joseph P. Vincenzo - 1994 - Man and World 27 (4):383-397.
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  • Nothing in the Dark.James S. Taylor - 2009 - In Noël Carroll & Lester H. Hunt (eds.), Philosophy in the Twilight Zone. Oxford, UK: Wiley‐Blackwell. pp. 171–186.
    This chapter contains sections titled: Introduction The Epicurean View of Death Death and Deprivation It's a Good Life… Conclusion Notes.
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  • Life and Death Without the Present.Daniel Story - 2021 - The Journal of Ethics 26 (2):193-207.
    In this paper, I explore the connection between certain metaphysical views of time and emotional attitudes concerning one’s own death and mortality. I argue that one metaphysical view of time, B-theory, offers consolation to mortals in the face of death relative to commonsense and another metaphysical view of time, A-theory. Consolation comes from three places. First, B-theory implies that time does not really pass, and as a result one has less reason to worry about one’s time growing short. Second, B-theory (...)
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  • Less good but not bad: In defense of epicureanism about death.Aaron Smuts - 2012 - Pacific Philosophical Quarterly 93 (2):197-227.
    In this article I defend innocuousism– a weak form of Epicureanism about the putative badness of death. I argue that if we assume both mental statism about wellbeing and that death is an experiential blank, it follows that death is not bad for the one who dies. I defend innocuousism against the deprivation account of the badness of death. I argue that something is extrinsically bad if and only if it leads to states that are intrinsically bad. On my view, (...)
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  • Against well-being: A critique of positive psychology.Luciano E. Sewaybricker & Gustavo M. Massola - 2023 - History of the Human Sciences 36 (1):131-148.
    More than two decades after his seminal paper ‘Subjective Well-Being’, Ed Diener wrote that he substituted happiness with well-being to obtain scientific credibility. Are the arguments echoed in positive psychology rigorous enough to justify this substitution? This article focuses on the historical examination of the word happiness, covering the lexical universes of ancient Greek, Latin, and English, seeking to identify the connections between them. We found that arguments for such substitution are sustained by a fragile appreciation of the semantic depth (...)
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  • Death as a Loss.Brian Sayers - 1987 - Faith and Philosophy 4 (2):149-159.
    In this paper I describe and argue against two positions. The first, espoused by Epicurus and other philosophers, contends that in permanent death, since there is no longer a subject, my own death cannot be a loss for me. I argue that this thesis makes an illicitassumption and itself embodies a conceptual confusion. Therefore, my death can after all have the logical status of a loss for me. The Christian Church, however, has adopted what I call the “official” position; namely, (...)
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  • A-Time to Die: A Growing Block Account of the Evil of Death.Jon Robson - 2014 - Philosophia 42 (4):911-925.
    In this paper I argue that the growing block theory of time has rather surprising, and hitherto unexplored, explanatory benefits when it comes to certain enduring philosophical puzzles concerning death. In particular, I claim the growing block theorist has readily available and convincing answers to the following questions: Why is it an evil to be dead but not an evil to be not yet born? How can death be an evil for the dead if they no longer exist to suffer (...)
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  • What Kind of Hedonist was Epicurus?Raphael Woolf - 2004 - Phronesis 49 (4):303-322.
    This paper addresses the question of whether or not Epicurus was a psychological hedonist. Did he, that is, hold that all human action, as a matter of fact, has pleasure as its goal? Or was he just an ethical hedonist, asserting merely that pleasure ought to be the goal of human action? I discuss a recent forceful attempt by John Cooper to answer the latter question in the affirmative, and argue that he fails to make his case. There is considerable (...)
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  • Rights theory.George W. Rainbolt - 2006 - Philosophy Compass 1 (1):11–21.
    Both moral and legal theory feature prominent talk about rights. Yet there is very little agreement about what rights are, about why we use rights in our moral or legal theories, or about what to do when there is a conflict between rights. This article surveys many of the popular theory for analysing rights and explaining their scope.
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  • Harm.Michael Rabenberg - 2015 - Journal of Ethics and Social Philosophy 8 (3):1-32.
    In recent years, philosophers have proposed a variety of accounts of the nature of harm. In this paper, I consider several of these accounts and argue that they are unsuccessful. I then make a modest case for a different view.
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  • Desire satisfaction, death, and time.Duncan Purves - 2017 - Canadian Journal of Philosophy 47 (6):799-819.
    Desire satisfaction theories of well-being and deprivationism about the badness of death face similar problems: desire satisfaction theories have trouble locating the time when the satisfaction of a future or past-directed desire benefits a person; deprivationism has trouble locating a time when death is bad for a person. I argue that desire satisfaction theorists and deprivation theorists can address their respective timing problems by accepting fusionism, the view that some events benefit or harm individuals only at fusions of moments in (...)
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  • Who wants to live forever? Immortality, authenticity, and living forever in the present.Ted M. Preston & Scott Dixon - 2007 - International Journal for Philosophy of Religion 61 (2):99-117.
    Death is a bad thing by virtue of its ability to frustrate the subjectively valuable projects that shape our identities and render our lives meaningful. While the presumption that immortality would necessarily result in boredom worse than death proves unwarranted, if the constraint of mortality is a necessary element for virtues, relationships, and motivation to pursue our life-projects, then death might nevertheless be a necessary evil. Mortal or immortal, it’s clear that the value of one’s life depends on its subjectively (...)
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  • Morality and Morbidity: Semantics and the Moral Status of Macabre Fascination.Marius A. Pascale - 2019 - Journal of Value Inquiry 53 (4):551-577.
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  • The Epicurean View of Death.Eric T. Olson - 2013 - The Journal of Ethics 17 (1-2):65-78.
    The Epicurean view is that there is nothing bad about death, and we are wrong to loathe it. This paper distinguishes several different such views, and shows that while some of them really would undermine our loathing of death, others would not. It then argues that any version that did so could be at best vacuously true: If there is nothing bad about death, that can only be because there is nothing bad about anything.
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  • “Nobody Understands”: On a Cardinal Phenomenon of Palliative Care.Tomasz Okon - 2006 - Journal of Medicine and Philosophy 31 (1):13 – 46.
    In the clinical practice of palliative medicine, recommended communication models fail to approximate the truth of suffering associated with an impending death. I provide evidence from patients' stories and empiric research alike to support this observation. Rather than attributing this deficiency to inadequate training or communication skills, I examine the epistemological premises of the biomedical language governing the patient-physician communication. I demonstrate that the contemporary biomedicine faces a fundamental aporetic occlusion in attempting to examine death. This review asserts that the (...)
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  • Freedom and Viruses.Kieran Oberman - 2022 - Ethics 132 (4):817-850.
    A common argument against lockdowns is that they restrict freedom. On this view, lockdowns might be effective in protecting public health, but their impact on freedom is purely negative. This article challenges that view. It argues that while lockdowns restrict freedom, so too do viruses. Since viruses restrict freedom and lockdowns protect us from viruses, lockdowns can protect us from the harmful effects that viruses have on freedom. The problem we face is not necessarily freedom versus public health. Sometimes it (...)
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  • Bona Fama Defuncti in Kant’s Rechtslehre: Some Perspectives.Thomas Mertens - 2019 - Kantian Review 24 (4):513-529.
    Although Kant’s final work in moral philosophy, Die Metaphysik der Sitten, currently attracts much scholarly attention, there is still a lot to explore. This article is an attempt to get to grips with a particular, often neglected passage of the Rechtslehre, namely §35. Here Kant defends the view that not only can a person’s good reputation can be tarnished after his death, but also that this constitutes a violation of this dead person’s property. Here I will not be able to (...)
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  • On Political and Economic Theology: agamben, peterson, and aristotle.Daniel McLoughlin - 2015 - Angelaki 20 (4):53-69.
    Giorgio Agamben's The Kingdom and the Glory opens by intervening in a debate between the jurist Carl Schmitt and the theologian Erik Peterson. Peterson's “Monotheism as a Political Problem” undermined Schmitt's thesis that the modern concept of sovereignty derives from Christian theology by arguing that divine monarchy is a Judaic and Greek idea that was liquidated by the doctrine of the Trinity. Agamben, by contrast, argues that the Trinity preserves and transforms the model of divine monarchy by casting God as (...)
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  • Philosophy for Living: Exploring Diversity and Immersive Assignments in a PWOL Approach.Sharon Mason & Benjamin Rider - 2021 - American Association of Philosophy Teachers Studies in Pedagogy 6:104-122.
    In this article, we reflect on our experiences teaching a PWOL course called Philosophy for Living. The course uses modules focused on different historical philosophical ways of life (Epicureanism, Stoicism, Confucianism, Existentialism, etc.) to engage students in exploring how philosophy can be a way of life and how its methods, virtues, and ideas can improve their own lives. We describe and compare our experiences with two central aspects of our approach: engagement with diversity and the use of immersive experiences and (...)
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  • Critical Points for Civilization, Intelligence, and Value.Thomas Magnell - 2012 - Journal of Value Inquiry 46 (1):1-12.
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  • How should animals be treated?Jack Lee - 2008 - Ethics, Place and Environment 11 (2):181 – 189.
    Tom Regan's four explanations of animal rights are examined and rejected as inadequate. A superior interest based account of animal rights is proposed. This derives an animal's right to freedom from harm from interests that are implicit in the conscious life of the animal. According to Tom Regan, there are four possible accounts for dealing with the issue of how animals should be treated: (1) the ?Kantian account?; (2) the ?cruelty account?; (3) the ?utilitarian account?; and (4) the ?animal rights (...)
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  • An answer to lucretius' symmetry argument against the fear of death.Frederik Kaufman - 1995 - Journal of Value Inquiry 29 (1):57-64.
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  • The Lucretian Puzzle and the Nature of Time.Jens Johansson - 2017 - The Journal of Ethics 21 (3):239-250.
    If a person’s death is bad for him for the reason that he would have otherwise been intrinsically better off, as the Deprivation Approach says, does it not follow that his prenatal nonexistence is bad for him as well? Recently, it has been suggested that the “A-theory” of time can be used to support a negative answer to this question. In this paper, I raise some problems for this approach.
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  • The Poison and the Spider's Web: Diderot and Eighteenth-Century French Epicureanism.Jared Holley - 2015 - History of European Ideas 41 (8):1107-1124.
    SUMMARYThis article argues that the term ‘Epicurean’ had multiple meanings in the moral and political thought of the eighteenth century. Concentrating on the reception of Epicureanism in France, it shows that some critics focused on Epicurus’ hedonistic moral psychology and labelled Epicurean those thinkers who denied natural sociability; for others, who instead focused on Epicurus’ materialist natural philosophy, to label a thinker an Epicurean was to label them an atheist. This polyvalence is presented as a salutary caution against essentialising claims (...)
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  • Epicurean Priority-setting During the COVID-19 Pandemic and Beyond.Bjørn Hol & Carl Tollef Solberg - 2023 - De Ethica 7 (2):63-83.
    The aim of this article is to study the relationship between Epicureanism and pandemic priority-setting and to explore whether Epicurus's philosophy is compliant with the later developed utilitarianism. We find this aim interesting because Epicurus had a different way of valuing death than our modern society does: Epicureanism holds that death—understood as the incident of death—cannot be bad (or good) for those who die (self-regarding effects). However, this account is still consistent with the view that a particular death can be (...)
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