[Most of the original writings of Epicurus have been lost.] There are the elaborate refutations of Epicureanism by Cicero and Plutarch. These inevitably outline and sometimes even quote what they are attacking. There are hundreds of other references to Epicurus in the surviving literature of the ancient world. Some of these are useful sources of information. Some are our only sources of information on certain points of the philosophy.
During the past few centuries, scholars have been trying to read the charred papyrus rolls from a library in Herculaneum buried by the eruption of Vesuvius in 79 AD. Some of these contain works by Philodemus of Gadara, an Epicurean philosopher of the 1st century BC. Much of this library remains unexcavated, and most of the rolls recovered have not really been examined. There are hopes that a complete work by Epicurus will one day be found here.
Above all else, though, is the De Rerum Natura of Lucretius. He was a Roman poet who died around the year 70 BC. His epic, in which he claims to restate the physical doctrines of Epicurus, was unfinished at the time of his death, and it is believed that Cicero himself edited the six completed books and published the text roughly as it has come down to us. This is one of the greatest poems ever written, and perhaps the strangest of all the great poems. It is also the longest explanation in a friendly source of the physical theories of Epicurus.
Therefore, if anyone tries to say in any detail what Epicurus believed, he will not be arguing from strong authority. If we compare the writings of any extant philosopher with the summaries and commentaries, we can see selective readings and exaggerations and plain misunderstandings. How much of what Karl Marx really said can be reliably known from the Marxist and anti-Marxist scholars of the 20th century? Even David Hume, who wrote very clearly in a very clear language, seems to have been consistently misunderstood by his 19th century critics. For Epicurus, we may have reliable information about the main points of his ethics and his physics. We have almost no discussions of his epistemology or his philosophy of mind. Anyone who tries writing on these is largely guessing.
All this being said, enough has survived to make a general account of the philosophy possible. Epicurus appears to have been a consistent thinker. Though it may only ever be a guess — unless the archaeologists in Herculaneum find the literary equivalent of Tutankhamen’s tomb — we can with some confidence proceed from what Epicurus did say to what he might have said. Certainly, we can give a general account of the philosophy.
Sean Gabb, “Epicurus: Father of the Enlightenment”, speaking to the 6/20 Club in London, 2007-09-06.
May 13, 2018
QotD: The lost works of Epicurus
May 1, 2018
QotD: The work of Epicurus
According to Diogenes Laertius, Epicurus himself was the most prolific of all the main ancient philosophers. His total original writings filled 300 papyrus rolls. If we take one papyrus roll as containing the equivalent of 30 printed octavo pages, his collected works would fill 30 modern volumes. His longest single work, On Nature, filled 37 papyrus rolls, which makes it about as long as Das Kapital.
To these original writings, we must add the various writings of his followers, both during his life and during the following six centuries or so. These also were substantial. Taken together, they must easily have filled a library.
Moreover, unlike its main rivals, Epicureanism was a proselytising philosophy. There were no hidden teachings — no mysteries too complex for the written word. There was no need for long preparatory studies in logic and mathematics and rhetoric before the meaning of the Master could become plain. No one was too old or too young to embrace the truths taught by Epicurus. He accepted slaves and even women to the courses he ran in the Garden. He wrote in the plainest Greek consistent with precise expression of his doctrines. He discouraged his followers from poetry and rhetoric.
For those able or inclined to study his doctrines in full, there were the many volumes of On Nature. For those not so able or inclined, there was a still substantial abridgement, and then a shorter summary. For the less attentive or the uneducated, there were collections of very brief sayings — whole arguments compressed into statements that could be memorised and repeated.
Nearly all of these works have vanished. Of what Epicurus himself wrote, we have three complete letters and a list of brief sayings known as the Principal Doctrines. Of other Epicurean writings, we have the Vatican Sayings, which is another collection of brief statements, some by Epicurus. We have a biography of Epicurus by Diogenes Laertius, which summarises his main doctrines and also contains the only extant whole works already mentioned. We have more of the brief statements and a partial summary of the whole system inscribed at the expense of another Diogenes on a wall in Oenanda, a city in what is now northern Turkey.
Sean Gabb, “Epicurus: Father of the Enlightenment”, speaking to the 6/20 Club in London, 2007-09-06.
April 19, 2018
QotD: The Epicurean view of the soul
The purpose of the 37 volumes of his On Nature is to free us from the fear of death and therefore from the control of priests and from the internal fears of the religion that Plato and his followers had in mind. Epicurus says:
…[W]e must recognise generally that the soul is a corporeal thing, composed of fine particles, dispersed all over the frame….
…[T]he rest of the frame, whether the whole of it survives or only a part, no longer has sensation, when once those atoms have departed…. Moreover, once the whole frame is broken up, the soul is scattered and has no longer the same powers as before, nor the same notions; hence it does not possess sentience either.
The atoms that comprise the soul are immortal. They are passed on from being to being like the torch in one of the Athenian races. But the larger structure of atoms that is the soul of any one individual is itself mortal. Once we are dead, our atoms are recycled. Since there is nothing but atoms moving in the void, we as individuals are annihilated. After death, there is nothing; and because of that, death is nothing. Epicurus says:
Death is nothing to us; for that which has been dissolved into its elements experiences no sensations, and that which has no sensations is nothing to us.
After two thousand years of Christian spiritual hegemony, this may seem to many of us a gloomy doctrine. For Epicurus and his followers, however, it was a removal of the greatest barrier to happiness as they conceived it. That barrier was fear of endless punishment for the alleged sin of seeking their own happiness in life.
It may be, Lucretius says, that beating down religion is impious and the entry to a life of crime. Much rather, it is religion which has brought forth criminal and impious deeds. He lived before the most notable acts of religious mania. But he was poet enough to know the psychology of enthusiasm. In Book One of his poem, he produces one of the most striking of all denunciations of religion. He describes how, at the beginning of the Trojan War, the priests tell Agamemnon that a good passage across the Aegean required the sacrifice of his daughter. So a young girl was dragged to the altar for her throat to be cut by her own father.
Tantum religio potuit suadere malorum he concludes — “Such are the evils to which religion leads”
He says later, in Book Three:
Some wear out their lives for the sake of a statue or a name. Religion and its resulting fear of death can induce one man to violate honour, another to break the bonds of friendship, and to overthrow all natural feeling. It has induced men to betray their country or their parents for the sake of avoiding hellfire. For just as children tremble and fear all in the darkness, so we in the light of day often fear what is no more real. This terror must be dispersed, not by rays of sunshine nor by the bright shafts of daylight, but by the sight and understanding of nature.
It is Epicurus, he says, who brought us into this light of understanding. Do not fear the priests. Do not fear death. Pay no attention to dreams or omens. These latter have a natural explanation. The former have neither a divine nature nor a prophetic power, but they are the result of images that impact on us.
Follow the ethical teachings of Epicurus, and be happy.
None of this means, by the way, that Epicurus and his followers were atheists. They did accept the existence of gods, and were willing outwardly to conform to whatever cults were established. They only denied that the gods were immaterial, and that the gods had any interest in human affairs. Confronted with evidence for any supernatural event, they were content with insisting on a natural cause, whether or not they were able to think of one that convinced.
Sean Gabb, “Epicurus: Father of the Enlightenment”, speaking to the 6/20 Club in London, 2007-09-06.
April 14, 2018
QotD: Plato’s ideal society
This [controlling the poor to protect the wealthy] is a problem addressed by Plato in at least two of his works — The Republic and The Laws. The first is his description of an ideal state, the second of a state less than ideal but still worth working towards. I do not claim to be an expert on Plato, though am dubious of many of the claims made against him. However, his general solution to the problem was to stop the enlightenment and to reconstruct society as a totalitarian oligarchy.
His ideal society would be one in which democracy and any degree of accountability would have been abolished, together with married life and the family and private property. Poetry was to be abolished. All other art and music were to be controlled. There was to be a division of society into orders at the head of which was to be a class of guardians. These would strictly control all thought and action.
His workable society would be one in which some property and some accountability would be allowed to remain. Even so, there was to be the same attempt at controlling thought and action.
The stability of these systems was to be maintained by a new theology. A single divine being would take the place of the quarrelling, scandalous gods of mythology and the Homeric poems. The common people could be left with a purified version of the old cults. But these gods would be increasingly aligned with the secondary spirits through which the One God directed His Creation.
People were to be taught that the Platonic system was not a human construct, but that it reflected the Will of Heaven. Rebellion or disobedience would be punished by the direct intervention of God through His Secondary Spirits. Before then, though, it would be punished by the state as heresy. At the end of the fifth century, Anaxagoras had been exiled from Athens for claiming that the sun was a ball of glowing rock. This had been an occasional persecution — indeed, it is hard to think of other instances. In the Platonic system, there was to be a regular inquisition that would punish nonconformity with imprisonment or death.
Thus there is at the heart of the Platonic system a “noble lie” — though Plato may have believed much of it himself. This is of a religion that looks into the most secret places of the mind, and dispenses rewards and punishments according to what is found there. In the old theology, Poseidon had no power beyond on land. Apollo had none in the dark. Zeus had no idea who was thinking what. The Platonic God was just like ours. No sin against His Wishes could go undetected or unpunished.
And so the people were to be kept in line by fear of hellfire, or by fear of everything short of that.
Sean Gabb, “Epicurus: Father of the Englightenment”, speaking to the 6/20 Club in London, 2007-09-06.
April 4, 2018
QotD: Epicureanism and the Social Contract
[…] we return to the great question: what of social order? How, without the terrors of religion, can the many be kept from murdering and plundering the more fortunate?
The answer, says Epicurus, lies in friendship and in an understanding of natural justice. This is, he says, a pledge of reciprocal benefit, to prevent one man from harming or being harmed by another.
He says also:
There never was such a thing as absolute justice, but only agreements made in mutual dealings among men in whatever places at various times providing against the infliction or suffering of harm.
We do not have any full explanation of this side of Epicureanism. But it seems that Epicurus believed a stable and just social order could be sustained by the self-interest of individuals. Let each person pursue his own happiness, only refraining from the lives and property of others, and a natural order of society would emerge — rather as the collision of atoms in the void had led to the emergence of a vast self-sustaining universe.
Certainly, we know that he recommended his followers to avoid politics. This did not mean withdrawal from the world. Bearing in mind the quantity of his own writings and the missionary zeal of the school he founded, he was as active in impressing his ideas on the world as Plato or Aristotle were.
According to Diogenes Laertius, the Epicurean
will take no part in politics…. But… he will not withdraw himself from life…. And be will take a suit into court…. He will have regard to his property and to the future. He will be fond of the country. He will be armed against fortune and will never give up a friend. He will pay just so much regard to his reputation as not to be looked down upon. He will take more delight than other men in public festivals. …. And he will make money, but only by his wisdom, if he should be in poverty, and he will pay court to a king, if need be. He will be grateful to anyone when he is corrected. He will found a school, but not in such a manner as to draw the crowd after him; and will give readings in public, but only by request. He will be a dogmatist but not a mere sceptic; and he will be like himself even when asleep. And he will on occasion die for a friend.
As said, we do not have much Epicurean writing on this point. As with the Benthamites, he does not seem to have found any imperative for these ethical teachings. We may ask, for example, what reason there is against my killing someone if I can thereby take possession of his property — or just enjoy the sensation of killing — and if there is no chance of my being caught. The only answers we have are:
Do nothing in your life that will cause you to fear if it is discovered by your neighbour.
And:
The just man is most free from disturbance, while the unjust is full of the utmost disturbance.
If these are attempts at answering the question, they are feeble attempts. That the unjust are invariably unhappy is plainly false. As for the threat of discovery, the opportunities for secret crime have always been everywhere.
Nor does Epicurus take issue with the greatest injustice of ancient society. He admitted slaves to his school. He encouraged kindness to slaves. But he does not seem ever to have questioned the morality of or the need for slavery.
But, these reservations being granted, what we seem to have in the complete system of Epicurus is something remarkably similar to modern classical liberalism. While respecting the equal rights of others, we should pursue our own happiness in life. We can do so sure that we exist in a universe governed by knowable and impersonal laws that are not hostile to the pursuit of such happiness.
Sean Gabb, “Epicurus: Father of the Enlightenment”, speaking to the 6/20 Club in London, 2007-09-06.
March 29, 2018
QotD: The decline of Epicureanism
The philosophy seems to have continued strong into about the 3rd century AD. Thereafter, it went into decline. By the middle of the 6th century, when the Emperor Justinian closed all the philosophical schools in Athens and dispersed the teachers, Epicureanism appears to have been already dead.
The main traditions of thought during the last few centuries of the ancient world were turned away from the everyday world. There were the neoplationists, with their settled belief in a higher reality that could be approached through a combination of mathematics and magic. There were, of course, the Christians, for whom the world is simply a preparation for the better life that is to come.
As said, relating what people think to what is happening around them is not easy. But the last few centuries of the ancient world were ages of great uncertainty. There were epidemic diseases that swept away multitudes without warning and without apparent cause. There were barbarian raids and civil wars. There was catastrophically overextended government to grind the survivors into helplessness and poverty. In this sort of world, teachings of Epicurus about seeking happiness in this life may have lost their attraction.
In one of his more sensible comments on Epicurus, Plutarch writes:
As to the vulgar sort… when they lose their children, wives, or friends, they would rather have them be somewhere and still remain, though in misery, than that they should be quite destroyed, dissolved, and reduced to nothing. And they are pleased when they hear it said of a dying person, that he goes away or departs, and such other words as intimate death to be the soul’s remove and not destruction. …. …. And they are discomposed when they hear it said of any one, he is perished, or he is gone or he is no more…. And therefore it is very plain that with the belief of immortality they [the Epicureans] take away the sweetest and greatest hopes the vulgar sort have.
In a world where life is uncertain and often unpleasant, there will tend to be an emphasis on some happier supernatural future.
There may be nothing sinister in the loss of virtually the whole body of Epicurean writings. Perhaps they were destroyed by a triumphant Church that had room for Plato and Aristotle but none for a naturalist enemy of all that Christianity proclaimed. But there is no reason to suppose any deliberate act of destruction. Papyrus rolls were by their nature delicate things. They were also far more expensive and therefore scarce in number than modern books. In any European climate, a papyrus roll would last for about a century, and then the glue that held it together would perish. Without careful recopying, a work might easily be lost.
The last centuries of the ancient world were mostly ages of depression. There was a shortage of all the means that had so far kept libraries together. Such means as remained were naturally given to recopying works for which there was an active demand. That means Christian theology, those parts of the pagan philosophies that could be reconciled to Christianity, and the greatest products of the pagan high culture. Since, with the exception of Lucretius — whose work largely survived — the works of Epicurus and his followers were in a style remarkable only for its plainness, it is unreasonable to suppose that librarians, forced to choose what to copy and what to leave to die, would take up the 37 volumes of On Nature and not the Ecclesiastical History of Eusebius.
So far as I can tell, whatever works of Epicurus survived were not studied in the Byzantine Empire. In the West, all but his name and whatever is said about him in Cicero vanished for a thousand years.
Sean Gabb, “Epicurus: Father of the Enlightenment”, speaking to the 6/20 Club in London, 2007-09-06.
March 25, 2018
The appearance of wealth
Victor Davis Hanson on how the wealthy once were eager to appear as distinct from the common herd as possible:
Even in the mostly egalitarian city-states of relatively poor classical Greece, the wealthy were readily identifiable. A man of privilege was easy to spot by his remarkable possession of a horse, the fine quality of his tunic, or by his mastery of Greek syntax and vocabulary.
An anonymous and irascible Athenian author — dubbed “The Old Oligarch” by the nineteenth-century British classicist Gilbert Murray — wrote a bitter diatribe known as “The Constitution of the Athenians.” The harangue, composed in the late fifth century B.C., blasted the liberal politics and culture of Athens. The grouchy elitist complained that poor people in Athens don’t get out of the way of rich people. He was angry that only in radically democratic imperial Athens was it hard to calibrate a man by his mere appearance: “You would often hit an Athenian citizen by mistake on the assumption that he was a slave. For the people there are no better dressed than the slaves and metics, nor are they any more handsome.”
The Old Oligarch’s essay reveals an ancient truth about privilege and status. Throughout history, the elite in most of the Western world were easy to distinguish. Visible class distinctions characterized ancient Rome, Renaissance Florence, the Paris of the nineteenth century, and the major cities of twentieth century America.
A variety of recent social trends and revolutionary economic breakthroughs have blurred the line separating the elite from the masses.
First, the cultural revolution of the 1960s made it cool for everyone to dress sloppily and to talk with slang and profanity. Levis, T-shirts, and sneakers became the hip American uniform, a way of superficially equalizing the unequal. Contrived informality radiated the veneer of class solidarity. Multimillionaires like Bruce Springsteen and Bono appear indistinguishable from welders on the street.
The locus classicus is perhaps Facebook owner Mark Zuckerberg, who wears T-shirts, jeans, and flip flops to work. His reported wealth of $71 billion makes him the world’s fifth-richest man. The median net worth of Americans is about $45,000. Zuckerberg is worth more than the collective wealth of about 1.5 million Americans — or about all the household wealth in Philadelphia put together. And yet, he looks perfectly ordinary. When I walk the Stanford campus — where many of the world’s wealthiest send their children — the son of a Silicon Valley billionaire looks no different from a machinist’s daughter on full support from Akron.
Second, technology has done its part to dilute superficial class distinctions. The nineteenth-century gap between a rich man in his fine carriage — with footman and driver — and someone walking three miles to work has disappeared. The driving experience between a $20,000 Kia bought on credit with $1,000 down and a $80,0000 Mercedes paid in cash is mostly reduced to the superficial logo on the hood and trunk. An alien from Mars could not easily distinguish, at least by sight, between the two cars. Even after a ten-minute ride, an alien might be puzzled: What exactly did that extra $60,000 buy?
March 13, 2018
The Queen of Lesbos – Poetess Sappho l THE HISTORY OF SEX
IT’S HISTORY
Published on 16 Sep 2015The Greek poetess Sappho from the Isle of Lesbos is the most important female lyricist of the classical age. She worshipped women and often addressed her work to beautiful ladies. Although her definite sexuality will remain a mystery, it is almost as widely discussed as her work itself. The constant myth that Sappho was gay remains which is why the term “lesbian” dates back to Sappho’s erotic poetry. Learn all about the great Sappho and what the term “doing it like the ladies of Lesbos” actually means, on IT’S HISTORY.
March 10, 2018
Invasions of the Sea Peoples: Egypt & The Late Bronze Age Collapse
History Time
Published on 3 Sep 2017*****This was one of the first videos I ever made.******Subscribe for much better narration on the newer videos and tons more historical awesomeness*****
The years between around 1500 and 1200 BC are often cited as some of the most prosperous that the world had ever seen. The Eastern Mediterranean world inhabited by the Egyptians, the Hittites and the Minoans, as well as numerous smaller states around them, was a truly cosmopolitan system rarely seen in world history. Greek and Hittite trade goods regularly show up in archaeological sites in Egypt, whereas Egyptian hieroglyphs and trade goods are found in places such as the island of Crete and Mycenae. One shipwreck off the coast of Turkey carried goods from nine different states aboard.
As evidenced by substantial diplomatic communications as well as trade, the world of the Late Bronze Age was a vast interconnected system. The culmination of an unbroken cultural line which had existed since the first cities three thousand years before. Little did the inhabitants of these lands know however that from around 1200 BC their world would catastrophically and violently fall apart in a decades long cataclysm known as the Late Bronze Age Collapse.
Significant archaeological evidence relates that a huge number of cities and settlements were violently destroyed during the period 1210-1130 BC. In Asia Minor the mighty Hittite Empire collapsed. In Greece and the Mediterranean, the kingdoms and city states of the Mycenaean Greeks and the Minoans similarly fell apart. In Canaan and Syria vast and ancient city states were razed, with half written SOS messages written in cuneiform left to be discovered thousands of years later. In scenes reminiscent of the fall of the Western Roman Empire vast numbers of people throughout the eastern Mediterranean fled from their settlements by the shore to take refuge on fortified hill tops.
Just one of the great civilisations of the late Bronze age survived the collapse and told the tale of what happened. Egypt. Led by the Pharoah Ramesses III, often regarded as the last of the great Egyptian Pharaohs, and certainly the last New Kingdom ruler to wield any substantial authority. Inscriptions written during his reign tell of a vast coalition of warlike peoples who descended upon the civilised world during his reign, destroying it entirely and leaving just Egypt to stand alone against the coming enemy. Those enemies are known today as the Sea Peoples, and they remain one of the greatest enigmas of history.
February 2, 2018
Strikes and Mutiny I THE GREAT WAR Week 184
The Great War
Published on 1 Feb 2018Public opinion is turning against the war for the Central Powers but not only that, mutinies are also happening more frequently. Winning the war will be a race against time for Ludendorff and Germany’s allies. Within the month, the biggest German offensive of the war is to be unleashed.
January 9, 2018
QotD: Moderation
Three kraters [bowls used for wine] do I mix for the temperate: one to health, which they empty first, the second to love and pleasure, the third to sleep. When this bowl is drunk up, wise guests go home. The fourth bowl is ours no longer, but belongs to hubris, the fifth to uproar, the sixth to prancing about, the seventh to black eyes, the eighth brings the police, the ninth belongs to vomiting, and the tenth to insanity and the hurling of furniture.
Eubulus, attributing the words to the god Dionysus
November 27, 2017
Sea Peoples: The 1200 BC System Collapse
Space And Intelligence
Published on 7 May 2017In the 12th century B.C., after centuries of brilliance, the civilized and globalized world of the Bronze Age came to an abrupt and cataclysmic end. Kingdoms fell like dominoes over the course of just a few decades. No more Minoans or Mycenaeans. No more Trojans, Hittites, or Babylonians. The thriving economies and cultures of the late second millennium B.C., which had stretched from Greece to Egypt and Mesopotamia, suddenly ceased to exist, along with writing systems, technology, and monumental architecture. Could it happen again?
November 13, 2017
Epic Moments in History – Top 10 Spartan One Liners
Invicta
Published on 12 May 2017The Spartans are remembered as famous warriors but their words could be every bit as biting as their spears! Here is a top 10 list of the most epic Spartan one liners in history! Bibliography and recommended reading below:
The Spartans: The World of the Warrior-Heroes of Ancient Greece by Paul Cartledge
Spartan Warrior 735–331 BC by Duncan B Campbell
The Spartan Army by Osprey Publishing
Gates of Fire by Steven PressfieldScript: Oakley
Narration: Officially Devin (https://www.youtube.com/user/OfficiallyDevin)
Art: Oakley and T. Hopwood
Video Editing: OakleyMusic:
“Walls of Sparta” – Total War: Rome II OST
“The Sassanid Empire” – Total War: Attila OST
“Marathon” – Total War: Rome II OST
November 2, 2017
Misunderstood Moments in History – The Spartan Myth
Invicta
Published on 27 Oct 2017The Spartans are immortalized in history as super soldiers bred for war. However most of what we think we know about them is a lie. Today we will unmask the truth behind the Spartan Myth.
The Great Courses Plus is currently available to watch through a web browser to almost anyone in the world and optimized for the US market. The Great Courses Plus is currently working to both optimize the product globally and accept credit card payments globally.
Documentary Credits:
Research: Dr Roel Konijnendijk
Script: Invicta
Artwork: Milek J
Editing: Invicta
Music: Total War OST, SoundnoteDocumentary Bibliography:
Paul Anthony Cartledge, The Spartans: The World of the Warrior-heroes of Ancient Greece
Nigel Kennell, Spartans: A New History (2010)
S. Hodkinson, Property and Wealth in Classical Sparta (2000)
J. Ducat, Spartan Education: Youth and Society in the Classical Period (2006)
S.M. Rusch, Sparta at War: Strategy, Tactics and Campaigns, 550-362 BC (2011)
E. Rawson, The Spartan Tradition in European Thought (1969)
S. Hodkinson & I.M. Morris (eds.), Sparta in Modern Thought (2012)
October 10, 2017
Crap archery in Helen of Troy
Lindybeige
Published on 9 Jan 2014This film continues to be a mine of errors, and there were so many on archery, that I thought I could do a whole video on this one subject.
On the speed of arrows, I was assuming the belly of the horse to be 12 feet above the archers. The first arrow to arrive took 20 frames to get there, which is 4/5 second (PAL 25 frames per second), and 5/4 of 12 is 15, so they were travelling at about 15 feet per second.
On opposed landings, I could give the example of the British liberation of the Falkland Islands. Even though there were not vast numbers of Argentinians on the Islands, and the British had air and sea superiority, the British still chose to land unopposed the other side of the islands and walk all the way across, rather than risk an opposed landing. In the ancient world, I do not know of a successful attack on a fortified place from the sea. When the Romans cleared the Mediterranean of pirates, they did it by landing troops away from the pirate strongholds, and then marching to the strongholds overland.
www.LloydianAspects.co.uk
