Lucretius' primary didactic aim in De Rerum Natura is to teach his readers to interpret the world around them in such a way as to avoid the formation of false beliefs. The price of failure is extremely high. Someone who possesses false beliefs is liable to experience fear, and so will not be able to attain the state of tranquillity that, for Epicureans, constitutes the moral end. Equipping readers with sufficient knowledge always to form true beliefs about the phenomena they (...) encounter thus serves no less a purpose than the enabling of their future happiness. This paper is concerned with how Lucretian intertextuality contributes to this primary didactic aim. For reasons to be explained below, I will focus on Lucretian engagement with the texts of Greek and Roman drama. I will show that allusions to drama in DRN, rather than functioning simply as ‘honey on the rim of the cup’, make a direct contribution to Lucretius' ethical project, teaching readers how to respond rationally to the full variety of their cultural experience. (shrink)

This paper argues that although Epicureans will never marry for love, they may find it therapeutic to marry for sex: Epicureans may marry in order to limit anxiety about securing a sexual partner if they are prone to such anxiety and if they believe their prospective partner will satisfy them sexually. The paper shows that Epicureans believe that the process of obtaining sex can be a major source of anxiety, that it is acceptable for the sage to marry under certain (...) circumstances, and that the desire for sex alone is free of the groundless assumptions that fuel love. Epicureans would therefore approve of marrying to alleviate sexual anxiety. (shrink)

The prosopography treats Roman Epicureanism systematically, in a list of all individual named in ancient sources, and most of those identified by modern scholars, with citations of testimony followed by critical analysis of these sources and evaluation of their comparative reliability. The resulting synoptic view of Roman Epicureanism presents, more clearly than has been previously possible, its popular and literary adaptions of Epicurus' original ethical doctrines and its essentially ornamental role in its adherents' lives.

Philodemus was an Epicurean poet and philosopher whose private library was buried in the remains of Herculaneum by the lava from Mt.Vesuvius. In 1752 around eight hundred fragmentary papyrus scrolls were uncovered, but only relatively recently have usable editions of these been made available. This discusses the contents of Philodemus' library, which contained Stoic texts as well as Epicurean, and then proceeds to a close textual analysis of some of his epigrams deciphered from the charred papyri, especially concerned with the (...) light they shed on his life and his relationship with his patron Piso. (shrink)

Voula Tsouna presents a comprehensive study of the ethics of the Epicurean philosopher Philodemus, who taught Virgil, influenced Horace, and was praised by Cicero. His works have only recently become available to modern readers, through the decipherment of a papyrus carbonized by the eruption of Vesuvius in 79 AD. Tsouna examines Philodemus's theoretical principles in ethics, his contributions to moral psychology, his method, his conception of therapy, and his therapeutic techniques. The Ethics of Philodemus will be of considerable interest to (...) scholars and students of classics, ancient philosophy, and ethics. (shrink)

One striking oddity about Democritus and Epicurus is that, even though Epicurus' theory of perception is largely the same as that of Democritus, Democritus and his followers draw skeptical conclusions from this theory of perception, whereas Epicurus declares that all perceptions are true or real. I believe that the dispute between Democritus and Epicurus stems from a question over what sort of ontological status should be assigned to sensible qualities. In this paper, I address three questions: 1) Why were Democritus (...) and his followers skeptical? 2) How did Epicurus modify Democritus' metaphysics in order to avoid these skeptical conclusions? and 3) How successful was he? -/- 1) I argue that Democritus allows only the intrinsic properties of atoms into his ontology, and then runs into skeptical difficulties because of the relativity of perception. 2) I propose that Epicurus modifies Democritus' ontology by allowing dispositional and relational properties as real properties of bodies. Sensible qualities are conceptualized as dispositional properties of bodies to cause certain experiences in percipients. 3) I argue that Epicurus does not run into the same problems as Democritus. Finally, I consider how my interpretation of Epicurus' ontology helps to make sense of his claim that all perceptions are alethes--'true' or 'real.'. (shrink)

Epicureanism after the generation of its founders has been characterised as dogmatic, uncreative and static. But this volume brings together work from leading classicists and philosophers that demonstrates the persistent interplay in the school between historical and contemporary influences from outside the school and a commitment to the founders' authority. The interplay begins with Epicurus himself, who made arresting claims of intellectual independence, yet also admitted to taking over important ideas from predecessors, and displayed more receptivity than is usually thought (...) to those of his contemporaries. The same principles of autonomy and openness figure importantly in the three major areas of focus in these essays: theology, politics and the emotions. (shrink)

Paperback. This volume contains a collection of papers on the philosophical and cultural background of Lucretius' De rerum natura. The authors, an international team of specialists, address such general questions as how Lucretius' poem relates to the Epicurean tradition, to other philosophical schools and to contemporary Roman intellectual life. In addition, a number of case studies are presented which discuss the background of particular passages in Lucretius' poem. The book will be of interest to students and scholars in the areas (...) of ancient philosophy, Latin literature and Roman culture. (shrink)

The employment of mythological language and imagery by an Epicurean poet - an adherent of a system not only materialist, but overtly hostile to myth and poetry - is highly paradoxical. This apparent contradiction has often been ascribed to a conflict in the poet between reason and intellect, or to a desire to enliven his philosophical material with mythological digressions. This book attempts to provide a more positive assessment of Lucretius' aims and methodology by considering the poet's attitude to myth, (...) and the role which it plays in the De Rerum Natura, against the background of earlier and contemporary views. The author suggests that Lucretius was not only aware of the tension between his two roles as philosopher and poet, but attempted to resolve it by developing his own, Epicurean poetic, together with a bold and innovative theory of the origins and meaning of myth. (shrink)

This collection of 11 studies provides a new discussion of Lucretius' History of the Human Mankind and of other topics (Lucretius' explanation of sleep, dreams and optical illusions) in relationship to other philosophical and scientific doctrines of Antiquity.

On Death, by the Epicurean philosopher Philodemus of Gadara, is among the most significant philosophical treatments of the theme surviving from the Greco-Roman world. The author was an influential figure in first-century B.C.E. Roman society, associated with poets such as Virgil and politicians such as the father-in-law of Julius Caesar. The surviving copies of his treatises were carbonized following the eruption of Vesuvius in 79 C.E. This edition contains the Greek text, newly reconstituted with the help of the infrared imaging (...) technology that has revolutionized the study of Philodemus’s works in the twenty-first century, and completely translated into English for the first time. An extensive introduction provides background on Philodemus and his writings, accompanying notes enrich the text, and forty-four pages of photographs illustrate the papyrus manuscript from which the translation is drawn. (shrink)