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By Lucretius Carus, Titus; Konstan, David; Epicurus

ISBN-10: 1930972288

ISBN-13: 9781930972285

ISBN-10: 1930972571

ISBN-13: 9781930972575

Epicurus, and his Roman disciple Lucretius, held that the first reason behind human sadness was once an irrational worry of demise. what's extra, they believed transparent knowing of the character of the area could aid to do away with this worry; for if we know that the universe and every little thing in it really is made from atoms and empty area, we are going to see that the soul can't most likely continue to exist the extinction of the physique -- and no damage to us can ensue when we die. This releasing perception is on the middle of Epicurean remedy. during this booklet, Konstan seeks to teach how such fears arose, based on the Epicureans, and why they persist even in sleek societies. It bargains a detailed exam of the fundamental rules of Epicurean psychology: displaying how a method in keeping with a materialistic global view may provide a coherent account of irrational anxieties and wishes, and supply a treatment that will let people to take pleasure in lifestyles to the fullest measure

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Fr. 14 Thus, in the Letter to Herodotus (63–64) Epicurus writes: “one must hold firmly that the soul [psukhê] is most responsible for sense-perception [aisthêsis]. But [the soul] would not have aquired this [power] if it were not somehow enclosed by the rest of the aggregate. But the rest of the aggregate, though it provides for the soul this cause [of sense-perception], itself has a share in this property because of the soul; for it does not share in all the features which the soul has” (trans.

It is a question, however, whether there is a necessary element of physical pain or pleasure that serves as the substrate of emotional fear or joy, as is the case for Aristotle, for example. The positive and negative qualities of the emotions do not seem to be directly connected, by Epicurus, to affects of the anima. To speak, then, of “les douleurs de l’âme” (142) may be something of a misnomer. 16 In this, I agree essentially with Diano 1974: 168, save that I speak of the rational and non-rational parts of the soul, where as Diano speaks of the soul vs.

Every feeling is, as I have said, the necessary consequence of a cognition. ” 24 Stokes 1996: 167 quotes Vatican Saying 27 as indicating a kinetic pleasure of the mind, namely that of learning: ᾿Επὶ μὲν τῶν ἄλλων ἐπιτηδευμάτων μόλις τελειωθεῖσιν ὁ καρπὸς ἔρχεται, ἐπὶ δὲ φιλοσοφίας συντρέχει τῇ γνώσει τὸ τερπνόν· οὐ γὰρ μετὰ μάθησιν ἀπόλαυσις, ἀλλὰ ἅμα μάθησις καὶ ἀπόλαυσις. In other pursuits the reward comes at the end and is hard won. But in philosophy enjoyment keeps pace with knowledge. It is not learning followed by entertainment, but learning and entertainment at the same time (trans.

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A life worthy of the gods : the materialist psychology of Epicurus by Lucretius Carus, Titus; Konstan, David; Epicurus


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