Welcome to Episode 190 of Lucretius Today. This is a podcast dedicated to the poet Lucretius, who wrote "On The Nature of Things," the only complete presentation of Epicurean philosophy left to us from the ancient world. Each week we walk you through the Epicurean texts, and we discuss how Epicurean philosophy can apply to you today. If you find the Epicurean worldview attractive, we invite you to join us in the study of Epicurus at EpicureanFriends.com, where you will find a discussion thread for each of our podcast episodes and many other topics. We are now in the process of a series of podcasts intended to provide a general overview of Epicurean philosophy based on the organizational structure employed by Norman DeWitt in his book "Epicurus and His Philosophy."

This week we begin our discussion of Books One and Two of Cicero's On Ends, which are largely devoted to Epicurean Philosophy. "On Ends" contains important criticisms of Epicurus that have set the tone for standard analysis of his philosophy for the last 2000 years. Going through this book gives us the opportunity to review those attacks, take them apart, and respond to them as an ancient Epicurean might have done, and much more fully than Cicero allowed Torquatus, his Epicurean spokesman, to do.

This week we begin in Book One and we cover from the opening at Section I to the end of Section VII. Follow along with us here: Cicero's On Ends - Complete Reid Edition

We are using the Reid edition, so check any typos or other questions against the original PDF which can be found here.

As we proceed we will keep track of Cicero's arguments and outline them here:

Cicero's Objections to Epicurean Philosophy

We can talk about the earlier part before that too, if you've reviewed it, but it was so generic I was concerned that it some of our podcast fans who are less interested in Roman history might revolt . But good to know that you read it because we definitely need to set some background before we get to the main Epicurean part.

Yes very good point. And it's sort of related to the point I was thinking about yesterday that that Lucretius makes over and over and over that it's not just "daylight" (which presumably means something like clear evidence) that brings the key insight, but by what must be something like "understanding" that comes from the study of nature. You can't "understand" if you can't read the arguments yourself, and "seeing" alone isn't enough.

Book One

[146] This terror then, this darkness of the mind, must needs be scattered not by the rays of the sun and the gleaming shafts of day, but by the outer view and the inner law of nature; whose first rule shall take its start for us from this, that nothing is ever begotten of nothing by divine will.

Book Two

50 For even as children tremble and fear everything in blinding darkness, so we sometimes dread in the light things that are no whit more to be feared than what children shudder at in the dark, and imagine will come to pass. This terror then, this darkness of the mind, must needs be scattered not by the rays of the sun and the gleaming shafts of day, but by the outer view and the inner law of nature.

Book Three

74 For even as children tremble and fear everything in blinding darkness, so we sometimes dread in the light things that are no whit more to be feared than what children shudder at in the dark, and imagine will come to pass. This terror then, this darkness of the mind, must needs be scattered, not by the rays of the sun and the gleaming shafts of day, but by the outer view and the inner law of nature.

Bpok Six

40 For even as children tremble and fear everything in blinding darkness, so we sometimes dread in the light things that are no whit more to be feared than what children shudder at in the dark and imagine will come to pass. This terror then, this darkness of the mind, must needs be scattered not by the rays and the gleaming shafts of day, but by the outer view and the inner law of nature. Wherefore I will hasten the more to weave the thread of my task in my discourse.

Quote from Joshua

Ha! We should communicate better, that was about as far as I get in my transcription on Saturday.

Thinking about this further, we really should start at the beginning for the sake of continuity, but I don't think there's an awful lot that will occupy us for very long other than the sort of background points you are making.

And we have to decide what if anything to read, and if we do read anything, I suspect we should start with section V

Yes that's a good question. I tend to think that some degree of reading of what we are talking about is helpful, but we did not do that with DeWitt primarily because his book was most commentary. When we are targeting the analysis of a particular text like we did with Lucretius or the letters to Epicurus, it makes sense to read them. This Cicero material is somewhere in between.

The arguments we introduced in this episode are:

1. As To Physics:
   1. Epicurus Borrowed from Democritus while at the same time reviling him;
   2. I:VI:20 As to the swerve and downward movement of atoms (which leads to Democritus' determinism);
   3. I:VI:20 As to Epicurus' rejection of infinite divisibility;
   4. I:VI:20 As to Democritus' view of the size of the sun (which leads to Democritus' skepticism) [Note: Cicero notes that the issue of images by which we see but also think comes from Democritus];
2. As To Canonics / Epistemology / Logic:
   1. Epicurus does away with the process of division;
   2. Epicurus says nothing about subdivision and partition;
   3. Epicurus gives no method for constructing an argument;
   4. Epicurus does not show how to unriddle fallacies or clarify ambiguities;
   5. Epicurus places his criteria of objective truth in the senses and thinks that it destroys the senses to admit for a moment that they might err in any way;
3. As to Ethics:
   1. The pursuit of pleasure as the goal belongs to Aristippus and was better and more frankly advocated by the Cyreniacs
   2. The Epicurean system is of such a character that no system is more unworthy of the human race, as “Nature has created and shaped us for higher aims.”
   3. The Torquatii did not look for bodily enjoyment or any pleasure when the ancestor wrenched the necklet from his foe, or punished his son.
   4. Cicero alleges that Epicureans do not value mental pleasure. [“What pleasure do you, Torquatus, or what does our friend Triarius here derive from literature, from records and the investigation of historical facts, from conning the poets, from learning by heart so laboriously so many lines? And do not say to me “Why, these very actions bring me pleasure, as theirs did to the Torquati” Never indeed did Epicurus or Metrodorus or any one possessed of any wisdom or any knowledge of the tenets of your school ever maintain such a position by such arguments. And when the question is asked, as it often is, why Epicureans are so numerous, I answer that there are no doubt other motives, but the motive which especially fascinates the crowd is this; they believe their chief to declare that all upright and honourable actions are in themselves productive of delight, or rather pleasure.”]

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