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

Helix Bridge, Singapore-Socialphy.com

Epicurus (341-271-270 B.C.) 

Preface

Blogger article published 20130715, revised on Blogger for an entry on academia.edu 20250607. My work on Epicurus within my PhD and on my website is short and non-exhaustive. I am, for the most part, relating Epicurus and Epicureanism to my work on problems of evil and theodicy. This is not a thorough review of the writings of Epicurus.

PhD Edit

Saturday, September 19, 2020 PhD Full Version PDF: Theodicy and Practical Theology 2010, Wales TSD

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).

---

Website work

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). 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). 

(This is by no means to be confused with any doctrine of the survival of the fattest)

Gods were philosophically allowed but played no part in the cosmos or in first causes or maintaining existence. Blackburn (1996: 122). Epicurus allowed 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 and intelligent deductions to even arrive with the term ‘atoms’, obviously his science would now largely be outdated by twenty-first century standards.

Stanford Encyclopedia of Philosophy: Epicurus

David Konstan 2022

Cited 

'First published Mon Jan 10, 2005; substantive revision Fri Jul 8, 2022' 

'The philosophy of Epicurus (341–270 B.C.E.) was a complete and interdependent system, involving a view of the goal of human life (happiness, resulting from absence of physical pain and mental disturbance), an empiricist theory of knowledge (sensations, together with the perception of pleasure and pain, are infallible criteria), a description of nature based on atomistic materialism, and a naturalistic account of evolution, from the formation of the world to the emergence of human societies.'

Sources from Stanford Encyclopedia of Philosophy

Bibliography

Editions, translations, commentaries

• Annas, Julia (ed.), and Raphael Woolf (trans.), 2001. Cicero: On Moral Ends, Cambridge: Cambridge University Press.
• Arrighetti, Graziano, 1973. Epicuro Opere, 2nd edition, Turin: Einaudi. (Best edition available, with Italian translation.)
• Arrighetti, Graziano and Marcello Gigante, 1977. “Frammenti del libro undidesimo ‘Della natura’ di Epicuro (PHerc. 1042),” Cronache Ercolenesi, 7: 5–8.
• Bailey, Cyril B., 1926. Epicurus: The Extant Remains, Oxford: Clarendon Press. (Best edition in English.)
• Bollack, Jean (ed.), 1985. Il pensiero del piacere: Epicuro, testi morali, commentari, Genoa: La Quercia.
• De Lacy, Phillip Howard and Estelle Allen De Lacy, 1978. Philodemus On Methods of Inference, 2nd edition, Naples: Bibliopolis.
• Delattre, Daniel and Jackie Pigeaud (eds.), 2010. Les epicuriens, Paris: Gallimard. (Very rich collection of texts in translation.)
• Dorandi, Tiziano (ed.), 2013. Diogenes Laertius, Lives of Eminent Philosophers, Cambridge: Cambridge University Press.
• Hammerstaedt, Jürgen, Pierre-Marie Morel, Refik Güremen (eds.), 2017. Diogenes of Oinoanda: Epicureanism and Philosophical Debates / Diogène d’Œnoanda: Épicurisme et Controverses, Leuven: Leuven University Press.
• Hessler, Jan Erik, 2014. Epikur: Brief an Menoikeus, Basil. (Best commentary on this epistle.)
• Indelli, Giovanni and Voula Tsouna-McKirahan (eds.), 1995. [Philodemus]: [On Choices and Avoidances], Naples: Bibliopolis.
• Inwood, Brad and L.P. Gerson, 1997. Hellenistic Philosophy: Introductory Readings, 2nd edition, Indianapolis: Hackett. (Translation of principal sources. The Epicurean part is also published separately.)
• Konstan, David (trans.), 1989. Simplicius on Aristotle’s Physics 6, Ithaca, NY and London: Cornell University Press and Duckworth.
• Konstan, David, Diskin Clay, Clarence Glad, Johan Thom, and James Ware, 1998. Philodemus On Frank Criticism: Introduction, Translation and Notes, Atlanta: Society of Biblical Literature Texts and Translations (Greco-Roman Religion).
• Laursen, Simon, 1995. “The Early Parts of Epicurus, On Nature, 25th Book,” Cronache Ercolanesi, 25: 5–109.
• –––, 1997. “The Later Parts of Epicurus, On Nature, 25th Book,” Cronache Ercolanesi, 27: 5–83.
• Leone, Giuliana, 1984. “Epicuro, ‘Della natura,’ libro XIV,” Cronache Ercolanesi, 14: 17–107.
• –––, 2012. Epicuro Sulla natura libro II, Naples: Bibliopolis. (Splendid edition with major introduction on simulacra and related questions.)
• Long, A.A. and David Sedley, 1987. The Hellenistic Philosophers, 2 volumes, Cambridge: Cambridge University Press. (Excellent collection of sources, with Greek text in volume 2, arranged by topic.)
• Mensch, Pamela (trans.), 2018. Diogenes Laertius: Lives of the Eminent Philosophers. Oxford: Oxford University Press. (Best and most accessible English version, based on Dorandi’s text.)
• Millot, C., 1977. “Epicure ‘De la nature’ livre XV,” Cronache Ercolanesi, 7: 9–39.
• Obbink, Dirk, 1996. Philodemus De pietate, Oxford: Clarendon Press.
• Sedley, David, 1973. “Epicurus, ‘On Nature’ Book XXVIII,” Cronache Ercolanesi, 3: 5–83.
• Smith, Martin Ferguson (ed.), 1993. Diogenes of Oenoanda: The Epicurean Inscription, Naples: Bibliopolis.
• Stern, Jacob (trans.), 1996. Palaephatus: On Unbelievable Tales, Wauconda, IL : Bolchazy-Carducci Publishers.
• Taylor, C.C.W. (ed.), 1999. The Atomists: Leucippus and Democritus: A Text and Translation with a Commentary (The Phoenix Presocratics 5 = Phoenix Supplementary Volume 36), Toronto: The University of Toronto Press.
• Usener, Hermann, 1887. Epicurea. Leipzig: Teubner. Italian translation by Ilaria Ramelli, Epicurea: Testi di Epicuro e testimonianze epicuree nell’edizione di Hermann Usener, Milan: Bompiani, 2002. (Most complete collection of fragments.)
• Verde, Francesco, 2010. Epicuro Epistola a Erodoto. Rome: Carocci. (The best edition of this fundamental work.)
• Verde, Francesco (ed.), 2022. Epicuro, Epistola a Pitocle, in collaboration with M. Tulli, D. De Sanctis, F. G. Masi, Academia Verlag, Baden-Baden.

---

Hedonism was discussed with my MPhil

MPhil 2003 

Hedonism was also discussed by Woods. James A. Montmarquet defined Hedonism in the following way: "the view that pleasure (including the absence of pain) is the sole intrinsic good in life." Montmarquet (1996: 311). Woods provided a similar definition: "Hedonism is a broad term used to encompass all theories that see pleasure as the ultimate goal of life and criterion for conduct. Anything that is fun is good. Anything that is not fun is bad and should be avoided." Woods (1974)(1982: 18). Basically, Hedonism sees pleasure as the most important thing in reality. 

Philosophically, Biblical Christianity is not in agreement with a life of hedonism at the expense of virtue, certainly. Pleasure in fine, but not at the expense of virtue. Epicurean philosophy is hedonistic seeking pleasure and pain is viewed as an evil, pleasure is even valued over virtue. Sedley (1996: 231). 

An aspect of problems of evil is that God can use pain, suffering and evil for the greater good; Christ's sacrifice on the cross, leading to the atoning and resurrection work applied to believers, a classic example.

Theological reflections

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 in my British academic work and with my website work. It could be seen philosophically how one that holds to Epicureanism would not accept an infinite, omnipotent God, that willingly has a problem of evil in existence. 

I therefore am not in general agreement with Epicurus or Epicureanism in regards to problems of evil, theodicy and perhaps, hedonism, at least to some degree, in connection to my own academic work. I will grant that hedonism is multifaceted and was documented as a broad term, rather than a specific philosophical movement. This in no way precludes or excludes other possible areas of philosophical agreement with Epicurus or Epicureanism.

Saturday, September 19, 2020 PhD Full Version PDF: Theodicy and Practical Theology 2010, Wales TSD

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.

ENROTH, R.M. (1996) ‘Reincarnation’, in Walter A. Elwell (ed.), Evangelical Dictionary of Theology, Grand Rapids, Baker Books.

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.

MONTMARQUET, J.A. (1996) ‘Hedonism’, in Robert Audi, (ed.), The Cambridge Dictionary of Philosophy, Cambridge, Cambridge University Press.

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. 

WOODS, B.W. (1974) Christians in Pain, Grand Rapids, Baker Book House.

---

[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).

2010 Theodicy and Practical Theology: PhD thesis, the University of Wales, Trinity Saint David, Lampeter 

2003 The Problem of Evil: Anglican and Baptist Perspectives: MPhil thesis, Bangor University