Results for 'Epicurean meteorology'

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  1. (1 other version)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 (...)
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  2. Meteorology.Monte Johnson - 2020 - In Liba Taub (ed.), The Cambridge Companion to Ancient Greek and Roman Science. Cambridge University Press. pp. 160-184.
    Greco-Roman meteorology will be described in four overlapping developments. In the archaic period, astro-meteorological calendars were written down, and one appears in Hesiod’s Works and Days; such calendars or almanacs originated thousands of years earlier in Mesopotamia. In the second development, also in the archaic period, the pioneers of prose writing began writing speculative naturalistic explanations of meteorological phenomena: Anaximander, followed by Heraclitus, Anaxagoras, and others. When Aristotle in the fourth century BCE mentions the ‘inquiry that all our predecessors (...)
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  3. Epicureans and Stoics on the Rationality of Perception.Whitney Schwab & Simon Shogry - 2023 - Wiley: Philosophy and Phenomenological Research 106 (1):58-83.
    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 criteria (...)
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  4. Epicurean ethics as a foundation for philosophical counseling.Aleksandar Fatic - 2013 - Philosophical Practice 8 (1):1127–1141.
    The paper discusses the manner and extent to which Epicurean ethics can serve as a general philosophy of life, capable of supporting philosophical practice in the form of philosophical counseling. Unlike the modern age academic philosophy, the philosophical practice movement portrays the philosopher as a personal or corporate adviser, one who helps people make sense of their experiences and find optimum solutions within the context of their values and general preferences. Philosophical counseling may rest on almost any school of (...)
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  5. Is Epicurean Friendship Altruistic?Tim O'Keefe - 2001 - Apeiron 34 (4):269 - 305.
    Epicurus is strongly committed to psychological and ethical egoism and hedonism. However, these commitments do not square easily with many of the claims made by Epicureans about friendship: for instance, that the wise man will sometimes die for his friend, that the wise man will love his friend as much as himself, feel exactly the same toward his friend as toward himself, and exert himself as much for his friend's pleasure as for his own, and that every friendship is worth (...)
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  6. 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 (...)
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  7. The Epicureans on happiness, wealth, and the deviant craft of property management.Tim O'Keefe - 2016 - In Jennifer A. Baker & Mark D. White (eds.), Economics and the Virtues: Building a New Moral Foundation. Oxford University Press. pp. 37-52.
    The Epicureans advocate a moderately ascetic lifestyle on instrumental grounds, as the most effective means to securing tranquility. The virtuous person will reduce his desires to what is natural and necessary in order to avoid the trouble and anxiety caused by excessive desire. So much is clear from Epicurus' general ethics. But the later Epicurean Philodemus fills in far more detail about the attitude a wise Epicurean will take toward wealth in his treatise On Property Management. This paper (...)
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  8. Meeting the Epicurean challenge: a reply to Christensen.Bruce P. Blackshaw & Daniel Rodger - 2019 - Journal of Medical Ethics 45 (7):478-479.
    In ’Abortion and deprivation: a reply to Marquis’, Anna Christensen contends that Don Marquis’ influential ’future like ours’ argument for the immorality of abortion faces a significant challenge from the Epicurean claim that human beings cannot be harmed by their death. If deprivation requires a subject, then abortion cannot deprive a fetus of a future of value, as no individual exists to be deprived once death has occurred. However, the Epicurean account also implies that the wrongness of murder (...)
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  9. Epicurean Advice for the Modern Consumer.Tim O'Keefe - 2020 - In Kelly Arenson (ed.), The Routledge Handbook of Hellenistic Philosophy. Routledge. pp. 407-416.
    Epicurus thought that the conventional values of Greek society—in particular, its celebration of luxury and wealth—often led people astray. It is by rejecting these values, reducing our desires, and leading a moderately ascetic life that we can attain happiness. But Epicurus’ message is also pertinent for those of us in modern Western culture, with an economy based on constant consumption and an advertising industry that molds us to serve that economy by enlarging our desires. This paper begins with an outline (...)
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  10. Descartes and the Meteorology of the World.Patrick Brissey - 2012 - Society and Politics [Special Issue on God and the Order of Nature in Early Modern Thought: Topics in Metaphysics, Epistemology, and Science] 6 ( 2):88-100.
    Descartes claimed that he thought he could deduce the assumptions of his Meteorology by the contents of the Discourse. He actually began the Meteorology with assumptions. The content of the Discourse, moreover, does not indicate how he deduced the assumptions of the Meteorology. We seem to be left in a precarious position. We can examine the text as it was published, independent of Descartes’ claims, which suggests that he incorporated a presumptive or hypothetical method. On the other (...)
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  11. Epicureans and Stoics on Universals.Ada Bronowski - 2013 - In Riccardo Chiaradonna Gabriele Galluzzo (ed.), Universals in Ancient Philosophy. Pisa: 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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  12. Epicurean aspects of mental state attributions.Anil Gomes & Matthew Parrott - 2015 - Philosophical Psychology 28 (7):1001-1011.
    In a recent paper, Gray, Knickman, and Wegner present three experiments which they take to show that people judge patients in a persistent vegetative state to have less mental capacity than the dead. They explain this result by claiming that people have implicit dualist or afterlife beliefs. This essay critically evaluates their experimental findings and their proposed explanation. We argue first that the experiments do not support the conclusion that people intuitively think PVS patients have less mentality than the dead. (...)
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  13. Renaissance meteorology and modern science: Craig Martin: Renaissance meteorology: Pomponazzi to Descartes. Baltimore: Johns Hopkins University Press, 2011, viii+213 pp., $50.00 HB.Lucian Petrescu - 2012 - Metascience 22 (1):155-158.
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  14. 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 (...)
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  15. The Acceptance of the Epicurean Thesis on Pleasure as the Absence of Pain.Jessica S. Janneck - manuscript
    The Acceptance of the Epicurean Thesis on Pleasure as the Absence of Pain -/- In this paper, I will argue that the Epicurean thesis on pleasure (hēdonē) as the absence of pain is a true claim and, moreover, is plausible. First, I will give justifications for the acceptance of pleasure as the absence of pain, as the Epicureans intended it to be understood. Then, I will offer further justification for the acceptance of a more extreme thesis on pleasure, (...)
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  16. 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 (...)
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  17. Hobbes’s materialism and Epicurean mechanism.Patricia Springborg - 2016 - British Journal for the History of Philosophy 24 (5):814-835.
    ABSTRACT: Hobbes belonged to philosophical and scientific circles grappling with the big question at the dawn of modern physics: materialism and its consequences for morality. ‘Matter in motion’ may be a core principle of this materialism but it is certainly inadequate to capture the whole project. In wave after wave of this debate the Epicurean view of a fully determined universe governed by natural laws, that nevertheless allows to humans a sphere of libertas, but does not require a creator (...)
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  18. Keeping the Friend in Epicurean Friendship.Thomas Carnes - 2021 - Apeiron 54 (3):385-410.
    There seems to be universal agreement among Epicurean scholars that friendship characterized by other-concern is conceptually incompatible with Epicureanism understood as a directly egoistic theory. I reject this view. I argue that once we properly understand the nature of friendship and the Epicurean conception of our final end, we are in a position to demonstrate friendship’s compatibility with, and centrality within, Epicureanism’s direct egoism.
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  19. Epicurean Philosophy and Its Parts.Clerk Shaw - 2020 - In Kelly Arenson (ed.), The Routledge Handbook of Hellenistic Philosophy. Routledge. 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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  20. Philosophical Management of Stress based on Science and Epicurean Pragmatism: A Pilot Study.Christos Yapijakis, Evangelos D. Protopapadakis & George P. Chrousos - 2022 - Conatus 7 (2):229-242.
    In the first months of the COVID-19 pandemic, we created and implemented from November 2020 to February 2021 a monthly educational pilot program of philosophical management of stress based on Science, Humanism and Epicurean Pragmatism, which was offered to employees of 26 municipalities in the Prefecture of Attica, Greece. The program named “Philosophical Distress Management Operation System” (Philo.Di.M.O.S.) is novel and unique in its kind, as it combines a certain Greek philosophical tradition (Epicurean) that concurs with modern scientific (...)
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  21. 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 (...)
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  22. 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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  23. 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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  24. The Return of the Epicurean Gods.Peter Groff - 2019 - In Russell Re Manning, Carlotta Santini & Isabelle Wienand (eds.), Nietzsche's Gods: Critical and Constructive Perspectives. Berlin: 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 (...)
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  25. Was Gassendi an Epicurean?Monte Ransome Johnson - 2003 - History of Philosophy Quarterly 20 (4):339 - 360.
    Pierre Gassendi was a major factor in the revival of Epicureanism in early modern philosophy, not only through his contribution to the restoration and criticism of Epicurean texts, but also by his adaptation of Epicurean ideas in his own philosophy, which was itself influential on such important figures of early modern philosophy as Hobbes, Locke, Newton, and Boyle (to name just a few). Despite his vigorous defense of certain Epicurean ideas and ancient atomism, Gassendi goes to great (...)
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  26. 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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  27. Meeting the Epicurean challenge: a reply to ’Abortion and Deprivation".Nick Colgrove - 2019 - Journal of Medical Ethics 45 (6):380-383.
    Anna Christensen argues that it is implausible to claim that abortion and murder are morally impermissible given that they deprive individuals of a future like ours (or ’FLO"). In this essay, I provide two responses to Christensen’s argument. First, I show that the premises upon which Christensen’s argument relies have implausible implications. Second, I provide a direct response to Christensen’s challenge, showing that abortion and murder are morally impermissible given that they do deprive individuals of an FLO. Doing so involves (...)
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  28. The Enlightenment revival of the Epicurean history of language and civilisation.Avi S. Lifschitz - 2009 - In Neven Leddy & Avi Lifschitz (eds.), Epicurus in the Enlightenment. Oxford: Voltaire Foundation.
    The Epicurean account of the origin of language appealed to eighteenth-century thinkers who tried to reconcile a natural history of language with

    the biblical account of Adamic name-giving. As a third way between Aristotelian linguistic conventionality and what was perceived as a Platonic supernatural congruence between words and things, Epicurus’

    theory allowed for a measure of contingency to emerge in the evolution of initially natural signs. This hypothesis was taken up by authors as different from one another as Leibniz, Vico, Condillac (...)
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  29. The Normativity of Nature in Epicurean Ethics and Politics.Tim O’Keefe - 2021 - In Peter Adamson & Christof Rapp (eds.), State and Nature: Studies in Ancient and Medieval Philosophy. Boston: De Gruyter. pp. 181-199.
    Appeals to nature are ubiquitous in Epicurean ethics and politics. The foundation of Epicurean ethics is its claim that pleasure is the sole intrinsic good and pain the sole intrinsic evil, and this is supposedly shown by the behavior of infants who have not yet been corrupted, "when nature's judgement is pure and whole." Central to their recommendations about how to attain pleasure is their division between types of desires: the natural and necessary ones, the natural but non-necessary (...)
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  30. Leaving the Garden: Al-Rāzī and Nietzsche as Wayward Epicureans.Peter S. Groff - 2014 - Philosophy East and West 64 (4):983-1017.
    This paper initiates a dialogue between classical Islamic philosophy and late modern European thought, by focusing on two peripheral, ‘heretical’ figures within these traditions: Abū Bakr Muḥammad ibn Zakariyāʾ al-Rāzī and Friedrich Nietzsche. What affiliates these thinkers across the cultural and historical chasm that separates them is their mutual fascination with, and profound indebtedness to, ancient Greek and Hellenistic philosophy. Given the specific themes, concerns and doctrines that they appropriate from this common source, I argue that al-Rāzī and Nietzsche should (...)
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  31. Great Minds - An Epicurean Alternative to Religion.Priscilla Sakezles - 2010 - Free Inquiry 31:48-49.
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  32. Don't Fear the Reaper: An Epicurean Answer to Puzzles about Death and Injustice.Simon Cushing - 2007 - In Woodthorpe Kate (ed.), Layers of Dying and Death. 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 (...)
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  33.  43
    The Normativity of Nature in Epicurean Ethics and Politics.Tim O’Keefe - 2021 - In Peter Adamson & Christof Rapp (eds.), State and Nature: Studies in Ancient and Medieval Philosophy. Boston: De Gruyter. pp. 181-200.
    Appeals to nature are ubiquitous in Epicurean ethics and politics. The foundation of Epicurean ethics is its claim that pleasure is the sole intrinsic good and pain the sole intrinsic evil, and this is supposedly shown by the behavior of infants who have not yet been corrupted, "when nature's judgement is pure and whole." Central to their recommendations about how to attain pleasure is their division between types of desires: the natural and necessary ones, the natural but non-necessary (...)
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  34. In the Shadow of the Enlightenment. I. Reimarus against the Epicureans.Julian Jaynes & William R. Woodward - 1974 - Journal of the History of the Behavioral Sciences 10:3-15.
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  35. (J.) Sellars The Pocket Epicurean. Pp. vi + 126. Chicago: The University of Chicago Press, 2021. Cased, US$12.50. ISBN: 978-0-226-79864-6. [REVIEW]Tim O'Keefe - 2023 - The Classical Review 73 (1):1-1.
    Positive review of Sellars' short introduction to Epicureanism considered as a way of life.
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  36. Reevaluating the Nature of Death: A Critical Examination of Feldman's Reconstruction of the Epicurean Argument.Wesley De Sena - manuscript
    In a chapter from his book, "Confrontation with the Reaper," Feldman critiques Epicurus' assertion that nothing inherently negative befalls us after death. However, it is essential to note that the Epicurean argument is more nuanced than Feldman suggests. In this chapter, Feldman undertakes a comprehensive revision of the Epicurean argument, incorporating numerous assumptions supported by evidence to comprehend it. This multiplicity of revisions makes it challenging to trace how Feldman distorts the original Epicurean argument. In this paper, (...)
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  37. On reading Newton as an Epicurean: Kant, Spinozism and the changes to the Principia.Eric Schliesser - 2013 - Studies in History and Philosophy of Science Part A 44 (3):416-428.
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  38. Alexander of Aphrodisias on How the Sun Heats : Aristotle's Meteorology 1.3 in Context.Inna Kupreeva - 2022 - In E. Coda (ed) Letture medievali di Aristotele: il De caelo e le Meteore, Pisa University Press, 2022. Pisa: Pisa University Press. pp. 47-93.
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  39. 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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  40. '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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  41. El arte del bien vivir: sabiduría epicúrea, felicidad y posmodernidad.Joaquín Riera Ginestar - 2022 - [Córdoba]: Almuzara.
    It is undeniable that human beings seek happiness and have difficulty finding it. This is not a new phenomenon: ever since ancient times man has wondered about what happiness is, where it lies and how to achieve it. For the Greeks, a people of deep pessimism, the search for happiness (eudaimonia) was a traditional theme of philosophy and it was precisely in Greece where Epicurus ́ (341-270 BC) doctrine of happiness emerged. A cursed and manipulated author (just like his admirer (...)
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  42. (1 other version)Lukrez, der Kepos und die Stoiker: Untersuchungen zur Schule Epikurs und zu den Quellen von De rerum natura.William O. Stephens - 1994 - Ancient Philosophy 14 (2):461-463.
    Schmidt's main thesis is that Lucretius did not exclusively use the writings of Epicurus in composing De rerurn natura, and that it is emphatically doubtful that Epicurus was even his principal source. Rather, Schmidt argues that it is virtually certain that early Epicurean writings are used in several passages, and that they are the most probable sources for the whole poem. Schmidt sees Lucretius as closely caught up with the current polemics between the Stoic and Epicurean schools of (...)
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  43. The Aristotelian Explanation of the Halo.Monte Ransome Johnson - 2009 - Apeiron 42 (4):325-357.
    For an Aristotelian observer, the halo is a puzzling phenomenon since it is apparently sublunary, and yet perfectly circular. This paper studies Aristotle's explanation of the halo in Meteorology III 2-3 as an optical illusion, as opposed to a substantial thing (like a cloud), as was thought by his predecessors and even many successors. Aristotle's explanation follows the method of explanation of the Posterior Analytics for "subordinate" or "mixed" mathematical-physical sciences. The accompanying diagram described by Aristotle is one of (...)
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  44. Riscrivere la filosofia della natura di Alberto Magno nel XIV secolo. Il V libro della Catena aurea entium di Enrico di Herford e il commento di Alberto ai Meteorologica di Aristotele.Chiara Marcon - 2024 - Noctua 11 (1):1-48.
    The Catena aurea entium of Henry of Herford is part of the work of re-elaboration of Aristotle’s natural-philosophical corpus, which characterised the European intellectual environment in the Late Middle Ages. In the central books of his encyclopaedia, Henry comments on the works of natural philosophy of Albert the Great, placing himself in continuity with the cultural project started by Albert in Cologne. The present article aims to compare the 5th book of the Catena aurea entium, which consists of a comment (...)
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  45. Towards Descartes’ Scientific Method: a posteriori Evidence and the Rhetoric of Les Météores.Patrick Brissey - 2018 - In James A. T. Lancaster & Richard Raiswell (eds.), Evidence in the Age of the New Sciences. Cham: Springer. pp. pp. 77-99.
    I argue that Descartes uses his method as evidence in the Discours and Les Météores. I begin by establishing there is a single method in Descartes’ works, using his meteorology as a case study. First, I hold that the method of the Regulae is best explained by two examples: one scientific, his proof of the anaclastic curve (1626), and one metaphysical, his question of the essence and scope of human knowledge (1628). Based on this account, I suggest that the (...)
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  46. 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 (...)
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  47. Principal Doctrines of Epicurus.Irfan Ajvazi - manuscript
    Epicurean philosophy, as Epicurus's teachings became known, was used as the basis for how the community lived and worked. At the time, founding a school and teaching a community of students was the main way philosophical ideas were developed and transmitted. Greek philosopher Aristotle (384–322 BCE), for instance, founded a school in Athens called the Lyceum. Epicurus and his disciples believed either there were no gods or, if there were, the gods were so remote from humans that they were (...)
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  48. 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 (...)
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  49. Stable regularities without governing laws?Aldo Filomeno - 2019 - Studies in History and Philosophy of Science Part B: Studies in History and Philosophy of Modern Physics 66:186-197.
    Can stable regularities be explained without appealing to governing laws or any other modal notion? In this paper, I consider what I will call a ‘Humean system’—a generic dynamical system without guiding laws—and assess whether it could display stable regularities. First, I present what can be interpreted as an account of the rise of stable regularities, following from Strevens [2003], which has been applied to explain the patterns of complex systems (such as those from meteorology and statistical mechanics). Second, (...)
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  50. Epicurus' Garden: Physics and Epistemology.Tim O'Keefe - 2013 - In Frisbee Sheffield & James Warren (eds.), The Routledge Companion to Ancient Philosophy. New York: Routledge. pp. 455-468.
    Overview of Epicurean physics and epistemology, ending with a critical discussion of Cicero's report on Epicurean theology.
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