On page 147 of Human Action, Ludwig von Mises writes:
The historical role of the theory of the division of labor as elaborated by British political economy from Hume to Ricardo consisted in the complete demolition of all metaphysical doctrines concerning the origin and the operation of social cooperation. It consummated the spiritual, moral and intellectual emancipation of mankind inaugurated by the philosophy of Epicureanism.
This is a rather strong statement. Epicureanism, says Mises, inaugurated the spiritual, moral and intellectual emancipation of mankind. There are several other passages in his books where he mentions this philosophy in a very favourable light, but without ever explaining in details why. And although a lot of attention has been devoted to the influence of Aristotle, Aquinas, the Scholastics, the French liberals and others on Austrian ideas, as far as I know, nobody has ever paid attention to Epicurus.
Now, why would Mises make such a claim in relation to a philosophy that has been so reviled for 2000 years? Stacks of new books devoted to Plato, Aristotle and other philosophers of Antiquity appear every year. But if you go to a university library, you will usually find a shelf or two containing books on Epicureanism, and that’s for all those that were published in the past hundred years.
Epicureanism has been largely forgotten. And when it is mentioned, it is usually the distorted view that has been propagated since Antiquity that is being repeated. Epicureanism is said to be the philosophy of “Eat, drink and be merry because tomorrow you die.” An “Epicure” is a depraved and irresponsible individual only concerned with bodily pleasures. In Austrian terms, we would say he has very high time preference.
I even read in an article posted on LewRockwell.com that the unbridled hedonism of the Epicureans played an important role in the transformation of ancient Rome from a republic to an empire. There is not a shred of historical evidence that they had that kind of influence, and Epicureans were not a licentious lot anyway. On the contrary, their goal was tranquility of mind. For them, it is true, all pleasures were good, including those of the body. But they tried to attain happiness by planning their lives in the long term in the most rational way possible.
Epicurus’ ethics can be summed up by this sentence from his Letter to Menoeceus: “For it is not drinking bouts and continuous partying and enjoying boys and women, or consuming fish and the other dainties of an extravagant table, which produce the pleasant life, but sober calculation which searches out the reasons for every choice and avoidance and drives out the opinions which are the source of the greatest turmoil for men’s souls.”
Martin Masse, “The Epicurean roots of some classical liberal and Misesian concepts“, speaking at the Austrian Scholars Conference, Auburn Alabama, 2005-03-18.
June 24, 2018
QotD: Ludwig von Mises and Epicureanism
June 9, 2018
QotD: Thomas Jefferson on Epicurus and Plato
As you say of yourself, I too am an Epicurean. I consider the genuine (not the imputed) doctrines of Epicurus as containing everything rational in moral philosophy which Greece and Rome have left us… Their great crime [the Stoics] was in their calumnies of Epicurus and misrepresentations of his doctrines; in which we lament to see the candid character of Cicero engaging as an accomplice. Diffuse, vapid, rhetorical, but enchanting. His prototype Plato, eloquent as himself, dealing out mysticisms incomprehensible to the human mind, has been deified by certain sects usurping the name of Christians; because, in his foggy conceptions, they found a basis of impenetrable darkness whereon to rear fabrications as delirious, of their own invention.
Thomas Jefferson, Letter to William Short, 1819-10-31.
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.
May 13, 2018
QotD: The lost works of Epicurus
[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 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 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.
August 15, 2017
QotD: Platonism versus Epicureanism
It is all this that made Epicurus and his philosophy so scandalous in the ancient world and beyond. Plato never did get to create his perfect society. But his followers did manage to establish variants of Platonism as the dominant philosophy of later antiquity. And all the other main schools of philosophy were agreed that the world should be ruled by intellectuals. These should tell the civil authorities how to govern. They should provide the moral and spiritual justification for the rule of absolute and unaccountable systems of government — systems of which the Roman imperial system was only the most developed. They should have positions of honour within these systems.
Epicureanism was a standing challenge to these pretensions. We have no precise evidence for the spread of Epicureanism in the ancient world. But it does seem to have spread very widely. Why else should Cicero, Plutarch and many of the Christian Fathers have given so much effort to sustained attacks on it? Why else, in spite of his emphatic remarks on the nature of happiness, was Epicurus, even in his own lifetime, subjected to the most outrageous accusations?
We have one statement from Cicero, that Epicureanism in his own day was one of the dominant schools of philosophy in Italy. So far, he says, Greek philosophy had been available only in the original language. But writers such as Amafinius had translated several Epicurean works — on the publishing of whose writings the people were moved, and enlisted themselves chiefly under this sect, either because the doctrine was more easily understood, or because they were invited thereto by the pleasing thoughts of amusement, or that, because there was nothing better, they laid hold of what was offered them.
There is no doubt that it influenced the classical literature of Rome. Of course, there is the great poem by Lucretius. But there is also Catullus and Horace and even Virgil. Without citing them, their works are imbued with an Epicurean outlook on life, either directly from Epicurus or indirectly from Lucretius.
Another indication of popularity is that once converted to Epicureanism, people hardly ever switched to another philosophy. The philosopher Arcesilaus testifies to this fact even as he tries to explain it:
You can turn a man into a eunuch, but you can’t turn a eunuch into a man.
Then there is the curious testimony of the Jews. During the three centuries around the birth of Christ, the main everyday language of many Jewish communities was Greek. The Gospels and Letters of Saint Paul were all directed at mainly Jewish audiences and are in Greek. One of the most important philosophers of the age, Philo of Alexandria, was a Jew. Many Jews took on Greek ways. Many, no doubt, stopped being Jews and made themselves into Greeks. The condemnation of these Hellenised Jews is Apikorsim, which may easily be taken as a Semitic version of Epicurean. The term survives in Jewish theological writing. According to one Internet source, Apikorsim are what Chasidim refer to as Jewish Goyim, or secular Jews. They seem to be the worst opposition for Hasidic Jewry.
A term of abuse so loaded with contempt is unlikely to have been taken from the doctrines of an insignificant philosophical tradition among ordinary people of the age. It is reasonable to suppose that many lapsed Jews became Epicureans. If so, Epicureanism must already have had large numbers of adherents among at least the semi-educated classes.
Sean Gabb, “Epicurus: Father of the Enlightenment”, speaking to the 6/20 Club in London, 2007-09-06.
July 20, 2017
QotD: Who was Epicurus?
Epicurus (341-270 B.C.) was a Greek philosopher who claimed the cosmos was eternal and merely material, made up of atoms and void. Yet, breaking with his predecessor Democritus, he considered the universe indeterminate. In the realm of ethics, Epicurus taught that the purpose of human life was the pursuit of happiness, which could be achieved by the measured study of the natural world and adherence to a prudent and temperate hedonism.
He counseled men not to fear their own death, saying,
Foolish, therefore, is the man who says that he fears death, not because it will pain when it comes, but because it pains in the prospect. Whatever causes no annoyance when it is present, causes only a groundless pain in the expectation. Death, therefore, the most awful of evils, is nothing to us, seeing that, when we are, death is not come, and, when death is come, we are not.
He considered friendship as the utmost means of securing wisdom, saying,
Friendship dances around the world, bidding us all to awaken to the recognition of happiness…The same conviction which inspires confidence that nothing we have to fear is eternal or even of long duration, also enables us to see that in the limited evils of this life nothing enhances our security so much as friendship.”
He advised men to avoid vain ambitions such as the pursuit of fame, exorbitant wealth, and political power for their own sake. Rather, he thought wise men would be “strong and self-sufficient” and “take pride in their own personal qualities not in those that depend on external circumstances.”
To Epicurus, pain is a natural evil, pleasure a natural good, with the ultimate pleasure being the absence of bodily pain and tranquility of the mind. From his Letter to Menoeceus:
When we say, then, 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 willful misrepresentation. By pleasure we mean the absence of pain in the body and of trouble in the soul. It is not an unbroken succession of drinking-bouts and of revelry, not sexual lust, not the enjoyment of the 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.
Nevertheless, because Epicurus claimed the ultimate aim of happiness is to find pleasure – and not virtue or knowledge unto themselves – many of his contemporaries and later critics would uncharitably accuse him of advocating debauchery, one even saying he “vomited twice a day from over-indulgence,” and that his understanding of philosophy and life in general was wanting.
One might hear the very same smear today from mainstream American partisans in regard to libertarians, i.e. that liberty lovers are simply “pot-smoking republicans” or libertines who barely understand life and are too drunk on utopian dreams to see clearly. In this same vein, many reproached Epicurus (as they do of libertarians today) for his aloof stance on politics as apathetic and his notion of justice as too transactional.
“Natural justice is a pledge of reciprocal benefit,” writes Epicurus in his Principal Doctrines, “to prevent one man from harming or being harmed by another.” Elsewhere he writes, “We must free ourselves from the prison of public education and politics.”
Accordingly, Epicurus set up his own school, “The Garden,” where he offered philosophy to anyone, even women and slaves – an unheard of practice at the time, which many contemporary critics saw as proof of his penchant for depraved behavior. Why else would one invite women and slaves into one’s abode other than revelry? Was he actually going to talk to them about ideas?
Thankfully, we have Diogenes Laërtius to defend Epicurus from his detractors:
But these people are stark mad. For our philosopher has numerous witnesses to attest his unsurpassed goodwill to all men – his native land, which honored him with statues in bronze; his friends, so many in number that they could hardly be counted by whole cities, and indeed all who knew him, held fast as they were by the siren-charms of his doctrine…the Garden itself which, while nearly all the others have died out, continues for ever without interruption through numberless successions of one director after another; his gratitude to his parents, his generosity to his brothers, his gentleness to his servants, as evidenced by the terms of his will and by the fact that they were members of the Garden…and in general, his benevolence to all mankind. His piety towards the gods and his affection for his country no words can describe. He carried his modesty to such an excess that he did not even enter public life.
Joey Clark, “What Epicurus Can Teach Us about Freedom and Happiness”, Foundation for Economic Education, 2016-10-18.
October 16, 2016
QotD: Epicurean physics
It would be easy to diverge from this general overview into a detailed examination of the physics. This is because Epicurus seems to have been largely right. We now believe, as he did, that the universe is made of atoms, and if we do not now talk about motion, we do talk about energy and force. His physics are an astonishing achievement.
Of course, he was often wrong. He denigrated mathematics. He seems to have believed that the sun and moon were about the same size as they appear to us. Then there is an apparent defect in his conception of the atomic movements. Does the universe exist by accident? Or are their laws of nature beyond the existence and movement of the atoms? The first is not impossible. An infinite number of atoms in an infinite void over infinite time will, every so often, come together in an apparently stable universe. They may also hold together, moving in clusters in ways that suggest regularity. But this chance combination might be dissolved at any moment — though, given every sort of infinity, some of these universes will continue for long periods.
If Epicurus had this first in view, what point in trying to explain present phenomena in terms of cause and effect? Causality only makes sense on the assumption that the future will be like the past. If he had the second in mind, it is worth asking what he thought to he nature of these laws? Might they not, for example, have had an Author? Since Newton, we have contented ourselves with trying to uncover regularities of motion and not going beyond these. But the Greeks had a much stronger teleological sense.
Perhaps these matters were not discussed. Perhaps they were discussed, but we have no record of them in the surviving discussions. Or perhaps they have survived, but I have overlooked them. But it does seem to me that Epicurean physics do not fully discuss the nature of the laws that they assume.
On the other hand, let me quote two passages from his surviving writings:
Moreover, there is an infinite number of worlds, some like this world, others unlike it. For the atoms being infinite in number… are borne ever further in their course. For the atoms out of which a world might arise, or by which a world might arise, or by which a world might be formed, have not all be expended on one world or a finite number of worlds, whether like or unlike this one. Hence there will be nothing to hinder and infinity of worlds….
And further, we must not suppose that the worlds have necessarily one and the same shape. For nobody can prove that in one sort of world there might not be contained, whereas in another sort of world there could not possibly be, the seeds out of which animals and plants arise and the rest of the things we see.
What we have here is the admission that there may, in the infinite universe, be other worlds like our own, and these may contain sentient beings like ourselves. And there may be worlds inconceivably unlike our own. And there is the claim that living beings arise and develop according to natural laws. Epicurus would not have been surprised either by modern physics or by Darwinism. […]
However, while the similarities between Epicurean physics and modern science are striking, there is one profound difference. For us, the purpose of science is to give us an understanding of the world that brings with it the ability to control the world and remake it for our own convenience. This is our desire, and this has been our achievement because we have fully developed methods of observation and experiment. The Greeks had limited means of observation — no microscopes or telescopes, nor even accurate clocks. Nor had they much conception of experiment.
Moreover, scientific progress was neither conceived by Epicurus nor regarded as desirable. He says very emphatically:
If we had never been troubled by celestial and atmospheric phenomena, nor by fears about death, nor by our ignorance of the limits of pains and desires, we should have had no need of natural science.
He says again:
…[R]emember that, like everything else, knowledge of celestial phenomena, whether taken along with other things or in isolation, has no other end in view than peace of mind and firm convictions.
Sean Gabb, “Epicurus: Father of the Englightenment”, speaking to the 6/20 Club in London, 2007-09-06.
September 7, 2016
QotD: Plato, Epicurus and Democritus
For Plato, the world of appearance was a kind of dream, and the real world was something that only the initiated could begin to understand through logic and mathematics, and perhaps a dash of magic. So far as it existed, matter was evil, and the universe was strictly bounded in space and time.
For Epicurus, the world of appearance was the real world. There is a void, or vacuum, which is infinite in space and time. It has always existed. It will always exist. It goes on forever and ever. In this void is an infinite number of atoms. These are very small, and therefore imperceptible, but indivisible particles of matter. They have always existed and will always exist. They are all moving through the void at an incredibly rapid and uniform speed. The world as we see it is based on combinations of these atoms. Every atom is hooked, and the collision of atoms will sometimes lead to combinations of atoms into larger structures, some of which endure and some of which we can eventually perceive with our senses. All observed changes in the world are the result of redistributions of the invisible atoms that comprise it.
Though we are not able to see these atoms, we can infer their existence by looking at the world that our senses can perceive. All events — the wearing away of a rock by water, for example, or the growth of crystals or trees — can be fully explained by an atomic hypothesis. Since there is nothing that cannot be so explained, there is no need of any other hypotheses. In a surviving explanation of his method, he says:
…[I]n our study of nature we must not conform to empty assumptions and arbitrary laws, but follow the prompting of the facts.
Everything in the universe is made of atoms. We are made of atoms. Our souls are made of very fine atoms. Our senses work because every other physical object is continually casting off very thin films of atoms that represent it exactly as it is. These films strike on our senses and give us vision and sound. Heat is produced by the vibration of atoms temporarily trapped in structures that prevent them from their natural onward motion.
Whether or not anyone can at any moment think of a likely explanation, all events in the universe can be explained in purely naturalistic terms. Assuming atoms and motion, no further hypotheses are needed to explain the world.
Epicurus was not the first to explain the world by an atomic hypothesis. That was Democritus (460-370 BC). But he seems to have developed the hypothesis with a consistency and detail that took it far beyond anything that earlier philosophers had conceived.
Perhaps his most notable innovation is the doctrine of the swerve. There are two objections to the atomism of Democritus. The first is that if the atoms are all moving at the same speed and in the same direction, like drops of rain, there is no reason to suppose they will ever collide and form larger compounds. The second is that if they are not moving in the same direction, they will collide, but they will form a universe locked into an unbreakable sequence of cause and effect. This conflicts with the observed fact of free will.
And so Epicurus argues that every atom is capable of a very small and random deviation from its straight motion. This is enough to give an indeterminacy to the universe that does not conflict with an overall regularity of action.
Sean Gabb, “Epicurus: Father of the Englightenment”, speaking to the 6/20 Club in London, 2007-09-06.
