By David Konstan

ISBN-10: 1930972288

ISBN-13: 9781930972285

Epicurus, and his Roman disciple Lucretius, held that the first reason behind human disappointment used to be an irrational worry of dying. what's extra, they believed transparent figuring out of the character of the realm could aid to put off this worry; for if we recognize that the universe and every thing in it really is made of atoms and empty area, we'll see that the soul can't potentially live on the extinction of the physique -- and no damage to us can ensue once we die. This freeing perception is on the middle of Epicurean treatment. during this ebook, Konstan seeks to teach how such fears arose, based on the Epicureans, and why they persist even in glossy societies. It bargains a detailed exam of the elemental rules of Epicurean psychology: exhibiting how a procedure in accordance with a materialistic global view may provide a coherent account of irrational anxieties and needs, and supply a treatment that will let humans to get pleasure from existence to the fullest measure.

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Extra resources for A Life Worthy of the Gods: The Materialist Psychology of Epicurus

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Lucretius is accurate in describing these animal states as sensus (1087), “feelings”; only human beings can use language to identify “things” (res, 1058, 1090) in the world outside. Cf. 265, 268, 270; cf. 984–1010; cf. Sorabji 1993: 28–9). 299 there is nothing necessarily rational about the stag’s ‘mind,’ for this, being governed by cold air currents, is more like its ‘natural temperament’ (‘intellect’ [animus], 288, and ‘nature’ [natura], 302, are clearly synonyms for mens here). ” A pathos in this sense is, as we have seen, always correct and incorrigible.

It is a question, however, whether there is a necessary element of physical pain or pleasure that serves as the substrate of emotional fear or joy, as is the case for Aristotle, for example. The positive and negative qualities of the emotions do not seem to be directly connected, by Epicurus, to affects of the anima. To speak, then, of “les douleurs de l’âme” (142) may be something of a misnomer. 16 In this, I agree essentially with Diano 1974: 168, save that I speak of the rational and non-rational parts of the soul, where as Diano speaks of the soul vs.

27 Thilo), ascribes to the Epicureans the view that there are two distinct senses to the term voluptas, one physical, the other intellectual: “Epicurei enim dicunt, quod etiam Cicero tractat, geminam esse voluptatem, unam quae percipitur, et alteram imaginariam, scilicet eam quae nascitur ex cogitatione. , Corydon] usum per cogitationem illa imaginaria voluptate, qua et cernere et adloqui videbatur absentem” (“The Epicureans say—as Cicero too discusses—that pleasure is double: there is one that is perceived, and another that is imagined, that is, the kind that arises from thought.

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A Life Worthy of the Gods: The Materialist Psychology of Epicurus by David Konstan

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