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

By Lucretius Carus, Titus; Konstan, David; Epicurus

Epicurus, and his Roman disciple Lucretius, held that the first reason behind human sadness was once an irrational worry of loss of life. what's extra, they believed transparent knowing of the character of the area could support to cast off this worry; for if we understand that the universe and every thing in it's made from atoms and empty area, we'll see that the soul can't very likely live to tell the tale the extinction of the physique -- and no damage to us can ensue when we die. This releasing perception is on the center of Epicurean remedy. during this publication, Konstan seeks to teach how such fears arose, based on the Epicureans, and why they persist even in sleek societies. It bargains an in depth exam of the fundamental ideas of Epicurean psychology: exhibiting how a approach in response to a materialistic international view may supply a coherent account of irrational anxieties and wishes, and supply a treatment that might let people to get pleasure from lifestyles to the fullest measure

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20 Epicurean “Passions” eyes of lions, dig into their pupils and produce a sharp pain, so that, fierce as they are, they cannot withstand it, although these [constituents] cannot harm our eyes, either because they do not penetrate them or because, though they do penetrate, they are given free passage out of our eyes, so that they cannot harm our eyes in any direction by remaining trapped inside. The lion’s avoidance of roosters is instinctive; it results from an immediate physical pain (dolor), produced by simulacra that are so shaped as to cause pain in the visual apparatus of these animals in particular.

106–16 “the mind may experience pleasure and pain independently of the body”; pain pertains to the body and well-being to the mind. 350–58 (165); Lucretius in fact states the opposite. Solmsen is committed to the view that perception involves reason, and this leads him to misconstrue its function in Epicurus’ system. 13 Cf. Principal Doctrines 3 and 10, where to algoun and to lupoumenon are evidently distinct, and neither is compatible with the presence of hêdonê (cf. L. 125 the three mentions of lupein presumably reflect an opponent’s words.

23), not identical to the human emotion; cf. Diels 1916: 62–65. 12), notes that there can be no justice between human beings and animals because the latter lack reason or logos (cf. Epicurus Principal Doctrine 32; Warren 2002: 138–40). 25), succeeded Hermarchus as the third head of the Garden, clearly denies to animals the possibility of either recalling or anticipating events, including their own prior or future states of pleasure and pain (coll. I–VII = Indelli 1978: 109–11; cf. Warren 2002: 137–38).

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