Posts by DaveT

I see evidence that Epicurean teachings are far more widespread than many think it to be. Epicurus' name is not attached to the actions and beliefs of people, especially in western, educated, Industrialized, rich, democracies (WEIRD). Just listen to any marketing of medical providers and pharmaceuticals, and you hear reduction of pain and suffering as a goal that can be achieved. The same for psychiatric and counseling practices. There's no grin and bear it there. Listen to mindful presentations and note they teach recognizing the good in yourself and others. There's no demand to achieve certain virtues. Heck, I'll bet money that even preachers forced to preach to dwindling numbers of congregations emphasize compassion and understanding rather than be good and guarantee heaven or face hell. I think the world will give up more classical stoicism and absolutism in practice. By the way, they don't know the basis of those in the ancient Greeks. I see Epicurean beliefs as unstoppable. Without the cudgel of fear of damnation or afterlife, Epicurean thought can't compete head to head with major religions. It carries no threat of irredeemable error for denial of the faith. For that reason, it will continue to grow, slowly, beyond our lifetimes and even then, it can only be expected to be a large influence rather than a monolithic belief system.

Quote from Cassius

Yet it in my view it held and holds the correct answers as to the absence of (1) supernatural forces (2) life after death, (3) absolute standards of virtue. It also presents a practical and logical approach to having confidence in the best way to live in the absence of those fictions.

I get it, your view. I lean more to the side that says I don't believe any of those items are true because I have never seen evidence that they are true. Therefore, since I believe them all to be false, I'm not concerned about the amount of evidence I have to dig up to prove what Epicurus taught is true. If those who believe 1 to 3 above want to believe it, no harm is done to me. Now when it comes to organized religions that preach those items, I see the harm they have done with the power of the fear of disobedience.

Quote from Cassius

The "until there is s a consensus" illustrates the problem of generic references to "modern science" and "the scientific method" and "experts" as if using those phrases actually means anything final. There are only particular experts and scientists and particular assertions of results using any method at any time. Consensus is not a logical goal, especially in ethics, and often is later decided to be wrong.

OK. But surely you don't have a problem with relying on expert opinion and consensus of experts on any specific issue when we as average people have zero ability to know about the topic. We all have to draw the line somewhere on what we believe is true, like your 1 to 3 above, and where we don't believe them to be true. We have to trust expert consensus on specific topics that are far beyond our knowledge when making important decisions. For example, I don't ingest anything that the experts say causes cancer in mice, even though I have no idea if it is possible I'll get cancer, too.

One last point that I think I have to make here. Science and the Scientific Method are distinctly different concepts in common usage and practical applications. Perhaps they are conflated as a result of poor educational systems or force of habit. Conflating the two invites confusion, in my opinion. Throughout the ages Science has eventually and always been shown to be wrong on any topic once better tested ideas came along. The Scientific Method invites and expects that we, as average people and experts in particular, examine any assertion to the best of our ability. This is how we determine whether something is true or false. And always our estimation is based on the best evidence available at the time.

You know, to say, " Consensus is not a logical goal, especially in ethics, and often is later decided to be wrong." is a hard one for me to agree on. Perhaps consensus is not a logical goal in ethics because how to live life well on a daily basis is not individually testable among diverse people. However, consensus on Epicurean general guidelines is testable, and I suggest we arrive at our belief in it by consensus through discussion among friends and comparative study.

Cassius I'm lost! Please see the quotes I attached below and bolded relevant parts. Looking at the beginning of Kalosyni 's post, below, then your reply, and your answer to my question to you for clarification has me lost. Especially the Jefferson quote.

Two points. As you noted I don't think we are far apart, if at all on almost everything. But I've lost the thread of what we are far apart on.

In your response to me, you quoted Thos. Jefferson; is he the modern philosopher you referred to and I asked about? I must not understand your train of thought. I was thinking perhaps you were referring to 20th century philosophers as being somehow out in left field.

Your referral to radical skeptics, has me confused again. Am I wrong to conclude that in your use of those two words, radical skeptics mean the philosophers of ancient Greece BCE? With respect, you seem to have a bone to pick with the skeptics of old and their influence on some. I believe I understand the battle of ideas between the school of Epicurus and the Skeptics with a capital S.

However, I'm not clear if you are referring to ancient Skepticism that has at best only a remote similarity to the modern scientific methods of finding truth only after experimental testing of any concepts of any nature until there is a consensus to rule-out or rule-in unproven opinion.

Quote from Kalosyni

This points out how it is necessary, when you are first beginning an evaluation of truth, to be sure you have included all of your observations (as per the senses), and then also it is necessary to distinguish between various types of evidence and assign levels of trustworthiness onto each type (see PD22) - and it must be done correctly at the basic starting level or else your later observations will be made in error. And so we see that there are: 1) observations as per the senses, 2) conclusions that already exist through earlier opinions on the matter, 3) new inferences generated by the newest observations. All of these must be distinguished (one from another) and no conclusions should be stated as true until there are adequate observations which clearly confirm the conclusion.

PD.22: "We must consider both the real purpose, and all the evidence of direct perception, to which we always refer the conclusions of opinion; otherwise, all will be full of doubt and confusion." Bold added

Quote from Cassius

That's right, and it's not easy but what's the alternative? You can throw up your hands and not even try to get it right. That's what is advocated by Socrates and the radical skeptics who say it's never possible to be confident of anything. And what do you do then? - You give up studying nature and you retreat to wishful thinking about "virtue" - and let others make decisions for you.

That's a high price to pay to just to win a pat on the back from modern philosophers.

Quote from DaveT

Agreeing with your post, but I don't catch your meaning of this part.

Quote from Cassius

I would like to be proven wrong, but my own perception is that the problems posed by skepticism and how to unwind them are much deeper than what many seem to think.

Quote from Cassius

That's right, and it's not easy but what's the alternative? You can throw up your hands and not even try to get it right. That's what is advocated by Socrates and the radical skeptics who say it's never possible to be confident of anything. And what do you do then? - You give up studying nature and you retreat to wishful thinking about "virtue" - and let others make decisions for you.

That's a high price to pay to just to win a pat on the back from modern philosophers.

Quote from Cassius

That's a high price to pay to just to win a pat on the back from modern philosophers.

Agreeing with your post, but I don't catch your meaning of this part.

Quote from Kalosyni

And if among the mental images created by your opinion you affirm both that which awaits confirmation, and that which does not, you will not escape error, since you will have preserved the whole cause of doubt in every judgment between what is right and what is wrong."

I appreciate your observations. I do not take issue with your prior thoughts on how different people might not understand consensus. And I find the quote from PD 24 highly appropriate here. An opinion affirmed only in part will not escape error. However, you can affirm all of an opinion by consensus.

I think there is a better way to treat the idea of presenting truth confirmed by consensus than the problems you saw.

Looking at the scientific method, and I hope anyone will correct my knowledge on the scientific method, once certain evidence (by opinion) exists, it must be tested by others, i.e. experts, to see if the evidence can be falsifiable, or disproven. If it can be, it will not be accepted as true. Therefore, we can choose to rely on the scientific method to know the world, and why religions, to my understanding, never try to disprove their “evidence” qua myths and dogmas.

So, my approach is to challenge myself whether there is high confidence via consensus in the evidence supporting any opinion, theory, faith, or belief. To the believer in divine providence, I can challenge their evidence. I can show evidence that nature can come into existence with no divine first cause. Can I prove what occurred before the Big Bang? Personally? No. But cosmologists are uncovering evidence every day, giving them an idea of what existed before then.

My opinion on the creation of everything is based on a consensus of scientists on that topic, that the universe as we understand it came to be without divine providence. And I see no evidence of divine creation. For example, evolution is true and creation in Eden is not. If someone proves some part of evolution is false by a scientific method of consensus, then I have to yield. Another example, Einstein’s theories of relativity are not accepted as 100% true in the face of new discoveries proven by consensus. But until that time (and there have been times) scientists will accept every specific part by consensus as true.

Most of us know that sunrise will occur tomorrow, and I bet every astrophysicist will acknowledge that to be true. But they know there is a possibility, however slight, that something we do not understand might occur and sunrise will not happen.

And this brings me to the words possibility versus probability. If I may for the moment rely on my legal training; a probability of something occurring is that it is more likely to happen than it will not happen. The degree of probability can always be contestable, but we can choose to rely on the probability as a proven fact if it is over 50% probable, but certainly a far higher degree for scientists, unless we see acceptable opposing evidence.

Someone may ask, “Is it possible that Einstein was wrong about (something) and Steven Hawking disproved it?” In that case, scientists will set to work trying to disprove Hawking's new idea. And if after years of testing Hawking’s idea may become so probably correct that by consensus it is accepted as a fact. There is no need to say Hawking is possibly or probably right. It is not false to say to anyone, regardless of their educational level, that Hawking’s idea is true because it has been “proven".

So, I think knowing that nothing can be 100% proven now and forever is not a barrier to my beliefs. And everyone has their own probability level of belief.

The faithful believer may stay with his faith because there is not sufficient evidence it is false, that even a small proof of the existence of their god(s) is enough to accept it as fact. And just the same, an Epicurean can ignore the possibility that they are wrong about divine providence since they may regard the small probability of error to be enough to disregard it.

Quote from Cassius

Certainly it is the skeptical position to set up "absolute certainty" as a knowingly impossible target and thereby argue that nothing can be known for sure through the senses, and thereby assert that only through something equivalent to "ideal forms" can be held to be true.

Of course, this is not what I was saying, right?

Yet, what is the problem with the phrase "a high degree of confidence"? Do you think this is radical skepticism in the sense of the Hellenistic era of Greece, or in the modern sense of the word scepticism? Surely Epicurus would be amenable to the modern concept of sceptical reasoning since it would be the basis of rejecting ideal forms. Frankly, I have no problem with either usage of the word scepticism in the modern era in which we find ourselves. Neither one to me rules out believing anything with merely a high degree of confidence rather than absolute certainty.

Sorry I missed the Wed. meeting this thread is discussing. With that in mind, knowing I may be addressing something tangential, I note several things in this thread that have made me think more deeply.

Quote from Kalosyni

Quoting Godfrey It seems to me that multiple explanations are typically used by Epicurus to rule out the supernatural....

It also seems that multiple explanations can be used to support a theory by ruling out the competing theories....

It looks to me like Godfrey was saying there are two reasons a person may use multiple explanations to some topic; to disprove a point and to make a point.

Quote from Kalosyni

Quoting Cassius "....the point is that is not always possible to be sure which of several explanations might be the right one, ... we aren't going to be dogmatic..." "But as to basic issues such as nothing coming or going to nothing, or no supernatural gods, or no life after death, the positive evidence is abundant to RULE OUT those possibilities, so we dogmatically assert their falsity.

The two approaches - dogmatically rejecting that which is NOT possible, and suspending judgment between those which ARE possible - go hand in hand.

Of course all of the explanations asserted may all be false, and therefore fall within the realm of speculation and therefore explaining nothing to either prove or to disprove another's speculation. \

But the second part does give me pause;

Quote from Kalosyni

Quoting Cassius "But as to basic issues such as nothing coming or going to nothing, or no supernatural gods, or no life after death, the positive evidence is abundant to RULE OUT those possibilities, so we dogmatically assert their falsity."

I think the danger here in being comfortable with any sort of Epicurean dogma on physics is that while some of Epicurus' physics has proven more likely true than false, one must tread very lightly in attributing to him an omniscience akin to absolute knowledge. I see no evidence that there is life after death, and a great deal of evidence how humans invented numerous types of life after death throughout history to explain the unexplainable. I see no evidence that gods exist for the same reasons of contrary evidence about human nature. Indeed Epicurus believed in gods with no evidence of their existence. Correct?

And to follow up on this point, Epicurean theory about atoms was more a hypothesis, than a theory since he had no direct evidence of the truth of his statements, much of which parenthetically he learned from Democritus. True or false?

________________________________________________________________________________________________________

QUOTE from Martin

"The study of physics/nature may give us sufficient confidence about the non-interference of gods and no life after death that we get rid of fears about them. We should not wait until the evidence for this is conclusive because it will never be conclusive."

_________________________________________________________________________________________________________

I agree with the focus of Martinabove.

And I see this issue on each side who advocate for either theist v. atheist, atomism v. creationism, divine cause vs. nothing from nothing as never being conclusive by either side, either by direct or indirect (circumstantial) proof. THERE IS NO UNCHANGING TRUTH on these issues, only confidence or lack of confidence based on whatever evidence we've found.

What I mean is, the Scientific Method does not demand absolute proof raised to the level of dogma or certainty regardless that people take findings to be absolute. The word Science is derived from the Latin "to know" But scientists, those who search for knowledge of the natural world, do not claim to know anything beyond a doubt. Neither do they claim knowledge that is unchanging forever. They rely on newly discoverable evidence and the testing required to prove or disprove any particular occurrence in nature in order to arrive at a consensus of opinion. And that opinion only give a high degree of confidence rather than an absolute certainty.

Quote from Kalosyni

We have only two options: to learn from other's mistakes (or their advice) or to learn from our own mistakes.

Yes in many ways this is true and vital for each of us. Yet, I'm thinking about how Epicurus thought we ought to navigate within our ordinary daily habits and small choices. I think they are barely noticeable to us as we go about the day. Retrospective reviews of our past actions in pursuit of reduced anxiety or physical pleasure are easier (if we are introspective from time to time). Like recognizing that carrying that 30 extra pounds is the result of engaging in unnecessary desires over the last x number of years is not healthy and we maybe, ought to eat less.

Certainly the small things that happen every day add up. Like negative thinking, and who among us has the skill set to analyze our daily lives in an ongoing manner to address and reduce negative thinking or on the physical side, over eating, much less reducing physical pain or discomfort? Perhaps my examples are poor ones, and they certainly are not meant to be exclusive.

And this is why I originally asked if Epicurus was saying we ought to make choices just at "critical times" in his later writings (if it was later in his life), as opposed to frequently making choices and avoidances in our mundane daily lives (which seems nearly impossible as an ongoing practice to be happy).

Hello Don, @ Joshua Kalosyni I found Don's post from 2020 while reading Kalosyni's post from yesterday on using "Joy" as a goal. It started me thinking; how might one actually find the time to make choices or avoidances in a practical sense.

When I got to Don's post, the first thing that caught me, (I know this wasn't your main point) was a part of the quote below from PD25: "If at all critical times, you do not connect your actions...."

And then when I compared PD 25 with the quotation below from the Letter to Menoikos "...the starting point of every choice and aversion...." I saw a distinction between the two concepts and particularly I wondered about the time periods of Epicurus' life when he wrote PD25 and the Letter to Menoikos. I mean to ask, which came first the generalization of at the starting point of every choice, etc, or the at critical times?

And this question is perhaps a subset of the foundational question of what does he mean by "at critical times"?

And I think these two questions of mine are important for my consideration of Kalosyni 's post for the following reasons.

1. Who has the ability to make daily choices before the question arises or the sensation of pain, or excess pleasure arises?

2. Did Epicurus expect us to constantly analyze our physical and mental states to gauge our, let's call it adjustments to balance our experiences to tend toward pleasure, or happiness or joy?

If we all share the sensations of daily life, it seems worthy of knowing did Epicurus originally in time say "at the start of" and later decide to clarify his teaching to remind his followers that they need to make choices at "critical time."?

I'd love to see various translations of Epicurus's use of the word Greek word for critical to help me better understand these issues. Thanks in advance.

Quote from Don

Letter to Menoikos where we read: "we honor [pleasure] in everything we accept or reject" in one translation of a line and "[Pleasure] is the starting-point of every choice and of every aversion" in another translation of the same line. In these, we are to "accept and reject" or to engage in "choice" and "aversion." What does the original say? Αἱρέσεως καὶ φυγῆς. The same words as the title of the lost book, but this time with different shades of meaning in translations.

Quote from Don

Consider Principal Doctrine 25: "If at all critical times you do not connect each of your actions to the natural goal of life, but instead turn too soon to some other kind of goal in thinking whether to avoid or pursue something, then your thoughts and your actions will not be in harmony." Here we are told to decide "whether to avoid or pursue something" εἴ τε φυγὴν εἴ τε δίωξιν. We encounter φυγὴν again, but now αἵρεσῐς "choice" is replaced by δίωξιν meaning "chase, pursuit." So, "choice and avoidance" in this case takes on a sense of "from what should I flee or what should I pursue." Again, giving us a richer sense of the practice.

Cassius Thank you.

Quote from Kalosyni

A main benefit of prayer is the development of a feeling of courage.

I can agree with your statement as a goal of praying. As I think about it, Christians probably pray mostly to ask divine intervention of some sort.

For example John 16:23–24 The New King James Version
"23 And in that day you will ask Me nothing. Most assuredly, I say to you, whatever you ask the Father in My name He will give you. 24 Until now you have asked nothing in My name. Ask, and you will receive, that your joy may be full."

And of course the shared prayer of most all Christians "...give us this day our daily bread, and forgive us our trespasses..., lead us not into temptation...; deliver us from evil,..."

So, I consider this concept of the divine direction to pray as the primary "no go" distinction with Epicurus' self actualization. As I understand Epicurus, he would not abide by the doctrine of divine grace, and the intercession of the Virgin and the saints (for Catholics at least).

Psychologists, Sociologists, and Archaeologists among others will never be able to pinpoint the cause of the human urge to attribute divine power to control the universe. That urge seems likely to me in most, if not every existing religious belief. And religions no matter the time or era or location will never investigate or dig into a concept that relies upon "Faith" in the unknowable. Nor will they abide in questioning the foundations of their particular faith.

Cassius Agreed. I put eternal in quotes in reference to the proponents of eternal forms, etc.

I also am not well versed in ancient Greek culture. I tend to think the "eternal" Virtues of the ancient Greeks were the product of Socrates, Plato, and the other schools envisioned as eternal forms to guide public life and social structure. The focus on their Virtues would result in a social structure with guard rails designed to preserve what they believed was the unique status of being Greek.

On the other side of it, I tend to think of Epicurus, who preferred to avoid being a public or political person who thought more of virtue as subjective tools designed to improve the individual. Designed to perfect the individual's goal of happiness, rather than perfecting the social welfare of the city states and their colonies.

Am I close on this perspective or missing the mark by a mile?

Quote from Patrikios

Could you provide your definitions for these terms, or is there an Epicurean text that groups these 4 virtues as essential?

I googled ancient Greek Virtues and came away with those four. The search also identified Prudence as a subset of Wisdom. My personal definitions of those Greek’s Virtues? I’m not sure, but I’ll take a shot at it. Wisdom includes making choices based on what we’ve learned from experience to achieve our goals. Courage: the ability to apply what you’ve learned to achieve your goals even though the choice involves a hardship for yourself or those you act on behalf of. Temperence, I’m not clear how it differs from the first two. Perhaps it means the same as Prudence. And Justice, a recognition of the limits of your community’s rules on public behavior and behaving with those rules in mind.

So, Virtues are tools to achieve our goals. They are subject to individual interpretation. And if the way we think and interpret what our senses inform us about the world is shaped by nature and nurture, the process is subjective yet bounded by culture and upbringing, and our biology.

I can easily agree with the statement by@Godfrey that you quoted. Each of us undoubtedly can add virtues we can aspire to. For instance, I would add Kindness, and Empathy.

My own research on the peer reviewed research on the mythology of a historical Jesus, in addition to the questions of the accuracy of translations, I'm not even clear whether Thomas existed as a historical person.

Indeed, the line of thought that the Jesus narrative of the early Christian narrative copies so many concepts of various regional religions, I would not be surprised that the early Greek and Roman Christians took Epicurus into account before they settled on an agreeable account narrative of Jesus up to and at the Council of Nicea and continuing for the millennia that followed.

Quote from Joshua

That one is a fun read, I definitely recommend it!

Yes, I read it!

Joshua Thanks for your thoughtful post above. Your last line leads me to another question:

Quote from Joshua

Whatever else he was, Lucian offers an indispensable view into the Epicureanism of Asia Minor in the second century.

Do you mean Lucian's view as elsewhere stated? Because I was taking the thrust of his position as you stated to be applicable to Epicurus' school as well as other ones.

OK. I listened and read along for about half of the text intending to do so to the end. Then I couldn't put up with the verbal dialogue's pace and instead skimmed the rest of it by reading mostly Lycinus' commentary. I need some help here. I can't draw a firm conclusion of the value of the dialogue. Please give me a reason why this is helpful to a person, or put another way, what the author intended to say in far fewer words than he used.

Cassius Yes, as I am not familiar with his school, and I'd be interested in determining the extent of his influence on Epicurus' school, particularly since the Cyreniac school disappeared around the time period Epicurureanism was introduced and began to flourish

Quote from Kalosyni

people do not face the mental stresses and agitation that that kind of competition can bring on.

Quote from Kalosyni

[PD 21]"He who has learned the limits of life knows that that which removes the pain due to want, and makes the whole of life complete, is easy to obtain, so that there is no need of actions which involve competition."

The PD 21 speaks to me somewhat. As a small-town lawyer and then a writer and author, I understand you weren’t excluding any professions when you cited stockbrokers, etc. etc. as being the only ones subject to competition. I can add that in my Bar Association, there was an intense level of competition from the highest to the lowest for clients, fame, and community admiration. And in publishing, the competition among writers is a constant source of stress while trying to find a publisher and an audience.

And although I have no data to back me up, I think the population of the USA is acculturated to capitalism’s competition. And we are subject to the pressure of “keeping up with the Joneses” by measuring ourselves against the apparent material attainments of friends and neighbors, as well as depictions in advertising in the media. We can reduce stress to a degree by having the wisdom to understand necessary/unnecessary, natural/unnatural desires and their limitations to attain pleasure/happiness. But there are limits, stress causing limits on what we can actually do about it.

Unfortunately, given modern life, we can’t survive unless we compete for necessary things like jobs, better wages, more customers, which allow us to have decent food, clean water, secure housing and healthcare for ourselves and our aged family members.

I don’t see how we have a choice to reduce that competition given the economics of modern life. This is not to belittle the wisdom of PD 21 as applied to the ancient Greeks, but perhaps it was easier for them to make the “whole of life complete” than it is for all the people who work for a living to attain the same ends. Perhaps the family structure of Athens was also a factor, but I do not know how it compared to our modern world.