Epicurus (341-271-270 B.C.)

Helix Bridge, Singapore-Socialphy.com

PhD Edit

William Ferraiolo (2005) notes many anti-theists deduce that the all-powerful God would not allow his children[1] to suffer, and therefore the God of theism is an irrational concept.[2]  Philosopher Theodore P. Rebard (1996) states that the logical problem of evil exists since God is omnibenevolent[3] and omnipotent,[4] and writes critics can view the logical problem as meaning that if God cannot end evil, he is not omnipotent, and if he can prevent evil and does not, he is not omnibenevolent or all loving.[5]  Rebard concludes that God either does not exist or is misunderstood.[6] Greek philosopher Epicurus was known to have made a similar statement.  Epicurus (341-270 B.C.)(1949: 80).

July 15, 2013

In my MPhil and PhD theses work continually I would see in written form the logical problem of evil within philosophy of religion/philosophy traced back to Epicurus.

Blackburn explains Epicurus was born on the island of Samos but moved to Athens 307-306 BC where he established a secluded community known as the ‘Garden’ Blackburn (1996: 122).  His work was written up in ‘Diogenes Laertius’ and via Lucretius' poem ‘De Rerun Natura'  his view was shown, 'atomistic metaphysics' which allowed for empty space and an infinite number of atoms and infinite number of worlds. Blackburn (1996: 122). 

The Blackburn account was vague on the authorship, thank you to Looney for clarification as I checked this and I see now in context that Blackburn did not mean Epicurus was the author. Not clear from my initial reading.

Blackburn reasons that Epicurus had a doctrine of the survival of the fittest in order to account for the evolution of species with an appeal to the causes of Aristotle. Blackburn (1996: 122). 

Gods were philosophically allowed but played no part in the cosmos or in first causes or maintaining existence. Blackburn (1996: 122). He allows for free will as atoms can swerve in their course. Blackburn (1996: 122).

David N. Sedley states that the Epicurean atomistic system was developed from a fifth century BC system of Democritus where space includes absolute void without which motion would be impossible and with which body is constituted out of indivisible particles known as atoms. Sedley (1996: 230). 

The gods are not the divine minds behind the evolution of life and society, but rather are viewed as ideal beings and models of an ideal life and detached from humanity. Sedley (1996: 230).

The aim of this philosophy would be to practically live well, with cultivated friendships, and the ending of unneeded negative desires and wishes. Blackburn (1996: 122).  Epicurean philosophy is hedonistic seeking pleasure and pain is viewed as an evil, pleasure is even valued over virtue. Sedley (1996: 231).

Sedley lists Epicurus' years as (341-271 B.C.). Sedley (1996: 230).

In my mind Epicurus is obviously a key historical philosopher. In a sense because of his impact he is a great philosopher. However, although I am not a scientist and I can reason that he made some reasonable deductions to even arrive with the term ‘atoms’, obviously his science would now largely be outdated by twenty-first century standards.

Philosophically, Biblical Christianity is not in agreement with a life of hedonism at the expense of virtue, certainly.

As far as the logical problem of evil statement attributed to him, I of course dealt with that and the gratuitous problem of evil with a Reformed based Sovereignty defence/theodicy.

It could be seen philosophically how one that holds to Epicureanism would not accept a God, or God that willingly had a problem of evil in existence. 

I therefore am not in agreement.

BLACKBURN, SIMON (1996) Oxford Dictionary of Philosophy, Oxford, Oxford University Press.  

CAUTHEN, KENNETH (1997) ‘Theodicy’, in Frontier.net, Rochester, New York, Kenneth Cauthen, Professor of Theology, Emeritus, Colgate Rochester Crozer Divinity School.

EPICURUS (341-270 B.C.)(1949) in Overcoming Evil from the German translation, Von der Ueberwindung der Furcht, Zurich, Von der Ueberwindung der Furcht.

FERRAIOLO, WILLIAM (2005) ‘Eternal Selves and The Problem of Evil’, in Quodlibet Journal, Volume 7, Number 2, April-June, Evanston, Illinois, Quodlibet Journal.

SEDLEY DAVID N. (1996) ‘Epicureanism’, in Robert Audi (ed.), The Cambridge Dictionary of Philosophy, Cambridge, Cambridge University Press.

REBARD, THEODORE P. (1996) ‘The Problem of Evil Revisited’, in Catholic.net, North Haven, Connecticut, Christian Philosophy, Catholic. net.

THIESSEN, HENRY C. (1956) Introductory Lectures in Systematic Theology, Grand Rapids, Wm. B. Eerdmans Publishing Company. 

---

[1] In context Farraiolo is describing human beings.

[2] Ferraiolo (2005: 1).

[3] Cauthen describes this as perfect goodness and love. Cauthen (1997: 1). Henry Thiessen in Introductory Lectures in Systematic Theology states that the goodness of God includes his benevolence and love. Thiessen (1956: 130).

[4] Rebard (1996: 1).

[5] Rebard (1996: 1). Greek philosopher Epicurus was known to have made a similar statement. Epicurus (341-270 B.C.)(1949: 80).

[6] Rebard (1996: 1).