Andrew Heaton
Published on 17 Feb 2017A 100% historically accurate, clinical portrayal of the Death of Socrates.
September 28, 2018
The Death of Socrates
Comments Off on The Death of Socrates
September 25, 2018
Amazons – fierce fighting tribe or just ancient Greek porn?
Lindybeige
Published on 21 Jun 2011You can believe in them if you want, but if you do, you should out of fairness to other mythological characters believe in giants, cyclopes, griffins, and gorgons.
Comments Off on Amazons – fierce fighting tribe or just ancient Greek porn?
September 8, 2018
QotD: Reactions to, and criticisms of, Epicureanism
Hedonism has always been a controversial doctrine, so far as it is opposed to the teachings of the explicitly altruistic philosophies and religious systems. There are difficulties with hedonism when it comes to the exact comparison of pleasures. We do not have any of the more detailed works in which Epicurus might have attempted what Jeremy Bentham later called a “felicific calculus”. But, bearing in mind the difficulties that Bentham and the 19th century utilitarians found when they tried to move from principles to details, there is no reason to suppose he was more successful.
However, it is hard to see anything so scandalous in the pursuit of happiness through moderation and through friendship that should have brought on a flood of often hysterical denunciation and misrepresentation in antiquity that began in his own lifetime and did not end even with the loss of virtually the whole body of Epicurean writings.
The early accusations are very detailed, and are cited by Diogenes Laertius. Among much else, it is alleged:
- That he wrote 50 obscene letters;
- That one of his brothers was a pimp;
- That his understanding of philosophy was small and his understanding of life even smaller;
- That he put forward as his own the doctrines of Democritus about atoms and of Aristippus about pleasure;
- That in his On Nature Epicurus says the same things over and over again and writes largely in sheer opposition to others, especially against his former teacher Nausiphanes;
- That he was not a genuine Athenian;
- That he vomited twice a day from over-indulgence.
Three centuries after his death, Plutarch (46-127 AD) wrote against him in almost hysterical tone. He says:
Epicurus… actually advises a cultivated monarch to put up with recitals of stratagems and with vulgar buffooneries at his drinking parties sooner than with the discussion of problems in music and poetry.
And again:
Colotes himself, for another, while hearing a lecture of Epicurus on natural philosophy, suddenly cast himself down before him and embraced his knees; and this is what Epicurus himself writes about it in a tone of solemn pride: ‘You, as one revering my remarks on that occasion, were seized with a desire, not accounted for by my lecture, to embrace me by clasping my knees and lay hold of me to the whole extent of the contact that is customarily established in revering and supplicating certain personages. You therefore caused me,’ he says, ‘to consecrate you in return and demonstrate my reverence.’ My word! We can pardon those who say that they would pay any price to see a painting of that scene, one kneeling at the feet of the other and embracing his knees while the other returns the supplication and worship. Yet that act of homage, though skillfully contrived by Colotes, bore no proper fruit: he was not proclaimed a Sage. Epicurus merely says: ‘Go about as one immortal in my eyes, and think of me as immortal too.’
Now, all this and more was said against Epicurus when the whole body of his writings was still available, and by men who had access to those writings. It is unlikely, bearing in mind their general ability, that they were incapable of understanding plain Greek. So what could have been their motivation for misrepresenting him in defiance of the evidence, or in repeating personal libels irrelevant to his philosophy?
A possible answer is that they hated his philosophy for other reasons that they were not able or did not wish fully to discuss.
What does make Epicurus and his philosophy so controversial is one further piece of advice on the pursuit of happiness. It is impossible to be happy, he insists, unless we understand the nature of the universe and our own place within the universe.
Sean Gabb, “Epicurus: Father of the Enlightenment”, speaking to the 6/20 Club in London, 2007-09-06.
Comments Off on QotD: Reactions to, and criticisms of, Epicureanism
July 21, 2018
QotD: Epicurus and Plato
Epicurus had reacted against the Platonic concepts of Reason with a capital R, the Good, the Beautiful, Duty, and other absolute concepts existing in themselves in some supernatural world. For Epicurus, what is moral is what brings pleasures to individuals in a context where there is no social strife. The Epicurean wise man will keep the covenant and not harm others not because he wishes to comply with some moral injunction being imposed from above, but simply because that’s the best way to pursue his happiness and keep his tranquility of mind.
Martin Masse, “The Epicurean roots of some classical liberal and Misesian concepts“, speaking at the Austrian Scholars Conference, Auburn Alabama, 2005-03-18.
Comments Off on QotD: Epicurus and Plato
July 15, 2018
Alcibiades, the Athenian Byron
Not for poetry, but for the Byronian swathe he cut through a large portion of Classical Greece:
“Drunken Alcibiades interrupting the Symposium”, an engraving from 1648 by Pietro Testa (1611-1650)
Via Wikimedia Commons.
Of all personality traits, charisma is the hardest to appreciate at second hand. We read Cicero’s letters and can instantly tell that he was vain, insecure and ferociously clever; we read scraps of Samuel Johnson’s conversation in Boswell’s biography and know at once that he was magnificent, lovable and desperately unhappy. But as to what it was like to have Lord Byron turn the full force of his attention onto you – well, we have no conceivable way of knowing. We just have to trust his contemporaries that it felt like ‘the opening of the gate of heaven’.
This causes problems for a biographer of Alcibiades. On the face of it, the man was utterly insufferable. Born in around 450 BC into one of the oldest and richest families of ancient Athens, Alcibiades was the only Old Etonian (as it were) to play a leading role in the late-fifth-century radical democracy. The account of his childhood in Plutarch’s Life of Alcibiades suggests a bad case of antisocial personality disorder: biting during wrestling, mutilating dogs, punching his future father-in-law in the face for a dare. His later political career makes Boris Johnson seem like a man of firm and unbending principle. Exiled from Athens in 415 BC over some particularly odious Bullingdon Club antics, Alcibiades promptly sold his services to Sparta (where he seduced the king’s wife) before double-crossing both sides and wheedling his way into the court of a Persian satrap.
But Alcibiades, like Byron, clearly had that indefinable something. One catches a glimpse of it in the unforgettable last scene of Plato’s Symposium, when he crashes into the room, blind drunk, flirting with everything on legs, shouting about his love for Socrates. Thucydides captures it in his report of Alcibiades’s speech whipping up the Athenian assembly to vote for the disastrous Sicilian expedition of 415 BC – an extraordinary stew of egotistic bragging (about how successful his racehorses are), mendacious demagoguery and brilliantly acute strategic thinking. The unwashed Athenian masses, not usually prone to atavistic toff-grovelling, absolutely adored him: when Alcibiades finally returned to Athens in 407 BC after eight years of exile, sailing coolly into Piraeus on a ship with purple sails, they welcomed him back with paroxysms of joy.
Behind the Peloponnese-sized ego, Alcibiades was a general of spectacular genius – when he could be bothered. In 410 BC, shortly after his controversial reinstatement as admiral of the Athenian navy (on the back of a bogus promise of Persian support), he wiped out the entire Spartan fleet at the Battle of Cyzicus; two years later, through sheer chutzpah, he captured the city of Selymbria near Byzantium with only fifty soldiers, and without striking a blow. When things went wrong – as in 406 BC, after a disastrous campaigning season in the eastern Aegean – he showed an infuriating ability to wriggle out of trouble. His final years (406–404 BC) were spent once again in exile from Athens, holed up in a private castle on the Gallipoli peninsula. The circumstances of his death are still shrouded in mystery. One story tells that he died in the remote mountains of central Turkey at the hands of the brothers of a Phrygian noblewoman whom he had decided to seduce. This is, I fear, all too believable.
This is the introduction to a review by Peter Thonemann of a new biography of Alcibiades by David Stuttard in the Literary Review for July, 2018. H/T to Never Yet Melted for the link.
Comments Off on Alcibiades, the Athenian Byron
July 13, 2018
The Gardeners Of Salonica Prepare A New Offensive I THE GREAT WAR Week 207
The Great War
Published on 12 Jul 2018The Macedonian Front has been quite since the recapture of Monastir except for some minor battles like at Skra. But the five nation Army of the Orient wants to change that and is readying a new offensive.
Comments Off on The Gardeners Of Salonica Prepare A New Offensive I THE GREAT WAR Week 207
July 10, 2018
QotD: Epicurean philosophy
Epicurus was born in 341 B.C., only six years after Plato’s death. He was 18 when Alexander the Great died. This event conventionally separates the classical Greece of independent city-states from the Hellenistic period, when Alexander’s generals and their dynasties ruled vast kingdoms in the former Persian Empire. He set up his school in a Garden in the outskirt of Athens. There is very little that survived from his many books. But fortunately, the work of his Roman disciple Lucretius, who lived in the first century B.C., De Rerum Natura, or On the Nature of Things, was rediscovered in the 15th century.
Through this work, Epicureanism had a major influence on the development of science in the following centuries. Epicurus had borrowed and refined the atomic hypothesis of earlier philosophers, and De Rerum Natura was studied and discussed by most scientists and philosophers of the West. The physics of Epicureanism, which explains that worlds spontaneously emerge from the interaction of millions of tiny particles, still looks amazingly modern. It is the only scientific view coming out of the Ancient World that one can still read today and find relevant.
Those influenced by Epicureanism include Hobbes, Mandeville, Hume, Locke, Smith, and many of the British moralists up to the 19th century. They not only discussed the Atomic theory, but Epicurean ethics, his views on the origin of society, on religion, his evolutionary account of life, and other aspects of his philosophy.
To me, Epicureanism is the closest thing to a libertarian philosophy that you can find in Antiquity. Plato, Aristotle, the Stoics, were all statists to various degrees, glorified political involvement, and devised political programs for their audiences of rich and well-connected aristocrats. Epicurus focused on the individual search for happiness, counselled not to get involved in politics because of the personal trouble it brings, and thought that politics was irrelevant. His school included women and slaves. He had no political program to offer and one can find no concept of collective virtues or order or justice in his teachings. On the contrary, the search for happiness implied that individuals should be as free as possible to plan their lives. To him, as one of his sayings goes “natural justice is a pledge guaranteeing mutual advantage, to prevent one from harming others and to keep oneself from being harmed.”
Martin Masse, “The Epicurean roots of some classical liberal and Misesian concepts“, speaking at the Austrian Scholars Conference, Auburn Alabama, 2005-03-18.
June 27, 2018
QotD: Male homosexuality in ancient and modern times
Most educated people in the U.S. and Europe have a default model or construction of homosexual behavior which I will call “romantic homosexuality”. Romantic homosexuality is homoeroticism between equals; men or women of roughly the same age and social position, with the relationship having affective elements similar to the emotional range in heterosexual relationships (from one-night stand through lifetime marriage).
[…]
Over and over again, the pattern of male homosexual behavior in pre-modern sources is overwhelmingly one of pederasty and domination sex. And not just in pre-modern sources but in most of the present-day world as well. […] We may further note that there are, broadly speaking, two contending models of “normal” — acceptable or semi-acceptable male homosexual behavior — observable in human cultures. In one model, that of the modern West, romantic homosexuality is relatively tolerated, while pederasty and domination sex are considered far more deviant. I’ll call this the homophilic construction. It’s what most of my readers accept as normal.
But in the other, older model, pederasty and domination sex are considered more “normal” than romantic homosexuality. In cultures with this model, the “top” in an episode of pederasty or domination sex is not necessarily considered homosexual or deviant at all; any stigma attaches to the passive partner. Romantic homosexuality is considered far more perverse, because it feminizes both partners. I think of this as the “classical” construction of homosexuality, as it describes the attitudes of ancient Rome – but it persists in cultures as near to our own as South America and the Mediterranean littoral.
It’s the classical construction that is the rule in human cultures. The homophilic one is the exception; in fact, I am not able to identify any culture which held to it until after the Industrial Revolution in Europe. And not all of Europe has acquired it yet. Even in the English-speaking countries, where the homophilic construction is most entrenched, the connotations of sexual insults and threats in our language still reflect the older model.
To put it another way, the male homosexuals of the last two centuries in our culture have engaged in a massive reinvention of homosexuality that is still underway. Specifically the male homosexuals; lesbians began the game with romantic homosexuality as their dominant mode. I have not identified any culture in which it was considered more normal for lesbians to have sex with prepubescent girls or with dominated inferiors.
[…]
This analysis raises two interesting questions. The first one is about the past: what changed? That is, how did the homophilic construction replace the classical one, where it did? I’m only speculating here, but I think the proximate cause may have been the sentimentalization of family life around the turn of the 19th century in Europe, which in turn was enabled by a sharp fall in infant mortality rates. Both processes started earlier and moved faster in England and the Anglosphere than they did elsewhere.
The other interesting question is whether this reinvention is sustainable in the longer term. If my analysis is correct, modern homosexuals are bucking a pretty strong biological headwind. How strong can be judged by a chilling little statistic I picked up years ago from a how-to manual written by homosexual SM practitioners for newbies, er, learning the ropes; it noted that, adjusted for population size, male homosexuals murder each other at a rate 26 times that of the general population.
That suggests to me that a tendency for male homosexuals to drift into the darker corners of domination sex is still wired in beneath the modern homophilic construction. It might take actual genetic engineering, of a kind we don’t yet have, to fix that wiring. Until then, I wish them luck. Because (and here I make the first and only value claim in this essay) whatever one’s opinion of homophilic homosexuals might be, the behaviors associated with the pederastic/dominating classical style are entangled with abuse and degradation in a way that can only be described as evil. Modern homosexuals deserve praise for their attempt to get shut of them.
Eric S. Raymond, “Reinventing Homosexuality”, Armed and Dangerous, 2009-06-17.
Comments Off on QotD: Male homosexuality in ancient and modern times
June 24, 2018
Life In The Tomb – WW1 Author Stratis Myrivilis I WHO DID WHAT IN WW1?
The Great War
Published on 23 Jun 2018Get Life In The Tomb: https://amzn.to/2MF8TMZ [Affiliate Link]
Stratis Myrivilis was a Greek Author, but he was also a soldier that fought in the Balkan Wars, World War 1 and the Greco-Turkish War. His experience in the First World War, was the basis for his most famous novel Life In The Tomb.
Comments Off on Life In The Tomb – WW1 Author Stratis Myrivilis I WHO DID WHAT IN WW1?
June 23, 2018
Word of the day – Kakistocracy
Ann Althouse does the etymological heavy lifting:
“Kakistocracy” — based on the Greek for “worst” + “rule” — means ” The government of a state by the worst citizens”(OED).
1829 T. L. Peacock Misfortunes Elphin vi. 93 Our agrestic kakistocracy now castigates the heinous sins which were then committed with impunity [“Agrestic” = rural, rough and uncouth.]
1876 J. R. Lowell Lett. II. vii. 179 Is ours a government of the people, by the people, for the people, or a Kakistocracy rather, for the benefit of knaves at the cost of fools?I see that Salon got to the OED and deployed that word and those quotes before Trump was even sworn in: “Degeneration nation: “It takes a village of idiots to raise a kakistocracy like Donald Trump’s/Donald Trump’s government will be ‘for the benefit of knaves at the cost of fools’” (December 17, 2016):
As Amro Ali explains in a piece calling for a revival of the term “kakistrocracy” [sic] “In a world where stupidity penetrates multiple levels of government, policies and personalities; it is strange that the term coined to best describe it has actually ended up in the endangered and forgotten words books.”…
Forbes contributor Michael Lewitt reminds us that “kakistocracy” should be used to describe a state or government run by the most unscrupulous or unsuitable people: “Corrupt, dishonest and incompetent politicians, regulators and bureaucrats were put in charge by self-absorbed, selfish and ignorant citizens.” He goes on to acknowledge that we are probably not the first society to consider our leaders as part of a kakistocracy….
The word kakistocracy comes to us from Greek. Kakistos means “worst,” which is superlative of kakos — “bad” — and if it sounds like shit, that’s because it is.
That link on “if it sounds like shit” goes to an etymology dictionary entry for “kakistocracy”:
…. from Greek kakistos “worst,” superlative of kakos “bad” (which perhaps is related to PIE root *kakka- “to defecate”) + –cracy.
In that view, the real “shithole country.” When will the U.N. give us credit for having the most nerve and confidence to criticize those we elect and continually threaten to oust?
Comments Off on Word of the day – Kakistocracy
June 16, 2018
Thermopylae – East vs. West – Extra History – #2
Extra Credits
Published on 14 Jun 2018Brought to you by Total War: Arena! Use the code HOPLITE for extra goodies: https://totalwararena.net/join/4064_EN1…
Why does everyone know the Greek defeat at Thermopylae, but victories like Salamis and Plataea remain obscure? Because it helped define Greek, and thus “western” culture. And that’s thanks to one man: Herodotus.
The oracle said that a Spartan king must fall in battle or Sparta would burn. So when Persia said “hand over your weapons” Leonidas said “come and take them.”
Comments Off on Thermopylae – East vs. West – Extra History – #2
June 9, 2018
Thermopylae – The Hellenic Alliance – Extra History – #1
Extra Credits
Published on 7 Jun 2018A small handful of Grecian city-states have come together to stand off against the invading Persians at Thermopylae. At this fateful mountain pass, Greece will discover its identity as a nation.
The Battle of Thermopylae is one of the most significant events in the ancient world — and also one of the least understood.
Brought to you by Total War: Arena! Use the code HOPLITE for extra goodies:
https://totalwararena.net/join/4064_EN1…
Comments Off on Thermopylae – The Hellenic Alliance – Extra History – #1
June 1, 2018
50 Miles To Paris – Third Battle Of The Aisne I THE GREAT WAR Week 201
The Great War
Published on 31 May 2018The German spring offensive has lost some traction over the past few weeks but the Allies are still under pressure. With Operations Blücher and York, the Germans are getting within 50 miles of Paris again, just as they did in 1914.
Comments Off on 50 Miles To Paris – Third Battle Of The Aisne I THE GREAT WAR Week 201
May 29, 2018
The History of Non-Euclidian Geometry – Sacred Geometry – Extra History – #1
Extra Credits
Published on 26 May 2018Before we get into non-Euclidian geometry, we have to know: what even is geometry? What’s up with the Pythagorean math cult? Who was Euclid, for that matter? And what the heck is the 5th Postulate?
Comments Off on The History of Non-Euclidian Geometry – Sacred Geometry – Extra History – #1
May 27, 2018
QotD: Epicurus on the ethics of pleasure
Epicurus begins with the question asked by Socrates at the end of the fifth century — what is the good life? His answer is that the good lies not in virtue or justice or wisdom — though these are not to be ignored — but in happiness.
“Pleasure” he writes, “is our first and kindred good. It is the starting point of every choice and every aversion, and to it we come back, inasmuch as we make feeling the rule by which to judge of every good thing.”
Now we have more than enough of Epicurus to know that he is not arguing for what are called the self-indulgent pleasures — of eating and drinking and sex and the like. Aristippus of Cyrene (c435-366 BC), we are told, had already argued for these. He also claimed that happiness was the highest good, but went on to claim that happiness lay in the pursuit of pleasure regardless of convention or the feelings of others or of the future.
This interpretation was attached to Epicurus in his own lifetime, and the attachment has been maintained down to the present — so that the words “Epicure” and “Epicurean” have the meaning of self-indulgent luxury.
What Epicurus plainly means by happiness is the absence of pain. We are driven to act by a feeling of discontent. We seek food because we are hungry. We seek warmth because we are cold. We seek medicine because we are sick. Once we have acted correctly and removed the cause of discontent, we are happy.
Turning to his own words, he says:
When we say… that pleasure is the end and aim, we do not mean the pleasures of the prodigal or the pleasures of sensuality, as we are understood to do by some through ignorance, prejudice or wilful misrepresentation. By pleasure we mean the absence of pain in the body and of trouble in the soul. It is not by an unbroken succession of drinking bouts and of revelry, not by sexual lust, nor the enjoyment of fish and other delicacies of a luxurious table, which produce a pleasant life; it is sober reasoning, searching out the grounds of every choice and avoidance, and banishing those beliefs through which the greatest tumults take possession of the soul. Of this the beginning and the greatest good is wisdom. Therefore wisdom is a more precious thing that even philosophy; from it springs all the other virtues, for it teaches that we cannot live pleasantly without living wisely, honourably and justly; nor live wisely, honourably and justly without living pleasantly.
In this scheme, therefore, happiness is to be defined as peace of mind, or ataraxia. This pursuit of happiness does involve bodily pleasure, but such pleasure is a means to the greater end of ataraxia. “No pleasure” he says, “is a bad thing in itself, but the things which produce certain pleasures entail disturbances many times greater than the pleasures themselves.”
His ethics of pleasure can be summarised as:
The pleasure which produces no pain is to be embraced. The pain which produces no pleasure is to be avoided. The pleasure is to be avoided which prevents a greater pleasure, or produces a greater pain. The pain is to be endured which averts a greater pain, or secures a greater pleasure.
And so the happy man for Epicurus is one who lives simply within his means, who seeks only those pleasures which contribute to his long term peace of mind.
And while hedonism is ultimately a doctrine of selfishness, what Epicurus had in mind was not a life spent in the pursuit of solitary happiness. He says: “Of the means which wisdom acquires to ensure happiness throughout the whole of life, by far the most important is friendship.”
It may be that we seek friendship for selfish reasons. But friendship is to be persistently sought and maintained throughout life. Epicurus himself had an immense capacity for friendship.
Sean Gabb, “Epicurus: Father of the Enlightenment”, speaking to the 6/20 Club in London, 2007-09-06.
Comments Off on QotD: Epicurus on the ethics of pleasure
