By David Konstan
Epicurus, and his Roman disciple Lucretius, held that the first explanation for human sadness used to be an irrational worry of demise. what's extra, they believed transparent realizing of the character of the area might support to get rid of this worry; for if we realize that the universe and every thing in it's made from atoms and empty house, we are going to see that the soul can't potentially live on the extinction of the physique -- and no damage to us can take place when we die. This freeing perception is on the center of Epicurean remedy. during this publication, Konstan seeks to teach how such fears arose, in line with the Epicureans, and why they persist even in smooth societies. It bargains a detailed exam of the fundamental rules of Epicurean psychology: displaying how a procedure according to a materialistic international view may supply a coherent account of irrational anxieties and wishes, and supply a remedy that will permit people to get pleasure from existence to the fullest measure.
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Additional info for A Life Worthy of the Gods: The Materialist Psychology of Epicurus
Warren 2002: 137–38). Moreover, Lucretius provides, I believe, indirect evidence that animals do not experience emotions, and more particularly fear. 710–13). 714–21): ni mirum quia sunt gallorum in corpore quaedam semina, quae cum sunt oculis inmissa leonum, pupillas interfodiunt acremque dolorem praebent, ut nequeant contra durare feroces, cum tamen haec nostras acies nil laedere possint, aut quia non penetrant aut quod penetrantibus illis exitus ex oculis liber datur, in remorando laedere ne possint ex ulla lumina parte.
XLIII 8, οὐδὲ χρὴ τὴν διάφορον, ἣν τὸ πάθος ἔχει πρὸς τὸ γινόμενον (“nor should one … the difference that the pathos has in respect to the event”); passages cited from Indelli 1988. Mitsis 1988: 139–40 refers to this treatise for confirmation of the role of belief in the pathê, but Philodemus’ use of pathos in this connection is, I think, a novelty, and very likely influenced by Stoicism. 32 Cf. Indelli 1988: 24: “Filodemo distingue l’ira dall’irascibilità, cioè il pathos vero e proprio dall’inclinazione a caderne preda”; Indelli 2004: 105–06: “Even for the Epicureans, then, the difference was quite clear—underscored by Philodemus in col.
33–37—between orgê, natural anger, springing from motives that are justified, moderate in its duration and its intensity, and thymos (which Philodemus seems also to call kenê orgê), blind and uncontrolled rage, to which the wise man certainly is unable to fall prey”; Fish 2004: 114, citing XLIV 5–35; Armstrong 2008; Sanders forthcoming. 33 Fish notes further (133n46): “Much of Philodemus’ treatise is taken up by polemic against Epicureans who did not share his views concerning the nature of anger and its proper treatment….
A Life Worthy of the Gods: The Materialist Psychology of Epicurus by David Konstan