Relevant bibliographies by topics / Epicure (Epicurus)

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  2. Dissertations / Theses
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Academic literature on the topic 'Epicure (Epicurus)'

Author: Grafiati
Published: 4 June 2021
Last updated: 13 February 2022

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Journal articles on the topic "Epicure (Epicurus)"

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Santos, Rogério Lopes dos. "A RELAÇÃO ENTRE AS MÁXIMAS DE DIÓGENES DE ENOANDA E A FILOSOFIA DE EPICURO." Revista Dialectus - Revista de Filosofia, no. 16 (March 27, 2020): 11–37. http://dx.doi.org/10.30611/2020n16id43647.

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O presente artigo tem como objetivo apresentar a relação entre as máximas de Diógenes de Enoanda e o quetemos de genuinamente epicureu, ou seja, com o material (cartas, máximas e fragmentos) admitido como deautoria incontestável de Epicuro. Com essa apresentação, nós evidenciamos a força da ortodoxia da doutrina deEpicuro, pois, de um modo geral não existem divergências entre o que Epicuro ensinava em Atenas no século IIIa.C. e o que Diógenes de Enoanda afirmava ser o Epicurismo no século II d.C. Na verdade, há uma únicamáxima que parece não seguir a doutrina de Epicuro (Diog. Oen. 107). Entretanto, essa divergência é justificadapelo fato de que essa máxima está fragmentada. Nesse sentido, acreditamos que o presente artigo consiste emuma contribuição positiva para a comunidade acadêmica que se dedica ao estudo do Epicurismo, ainda mais seconsiderarmos o fato de que se trata de um epicureu sobre o qual temos poucos artigos, sobretudo no Brasil. Paraa realização desse trabalho, nos servimos aqui das seguintes obras: (i) El sabio camino hacia la felicidad:Diógenes de Enoanda y el gran mural epicúreo, de Carlos García Gual (2016), da qual retiramos as máximasde Diógenes de Enoanda; (ii) a Carta a Heródoto, Carta a Pítocles, Carta a Meneceu, bem como as MáximasPrincipais e as Sentenças Vaticanas, de Epicuro; (iii) o Livro X da obra Vidas e Doutrinas dos FilósofosIlustres, do doxógrafo grego Diógenes Laércio.
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Verde, Francesco. "ONCE AGAIN ON EPICURUS’ LETTER TO HERODOTUS §§ 39–40." Classical Quarterly 68, no. 2 (December 2018): 736–39. http://dx.doi.org/10.1017/s0009838819000107.

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In this short note I would like to reflect again upon paragraphs 39–40 of Epicurus’ Letter to Herodotus and, more specifically, on the text printed in the last (superb and now indispensable) critical edition by Tiziano Dorandi, which I quote below together with the critical apparatus (758–9, lines 495–502):495 ἀλλὰ μὴν καὶ (τοῦτο καὶ ἐν τῇ Μεγάλῃ ἐπιτομῇ φησι κατ’ἀρχήν καὶ ἐν τῇ α′ Περὶ φύσεως) τὸ πᾶν ἐστι <σώματακαὶ κενόν>· σώματα μὲν γὰρ ὡς ἔστιν, αὐτὴ ἡ αἴσθησις ἐπὶπάντων μαρτυρεῖ, καθ’ ἣν ἀναγκαῖον τὸ ἄδηλον τῷλογισμῷ τεκμαίρεσθαι, ὥσπερ προεῖπον. [40] τόπος δὲ εἰ500 μὴ ἦν ὃ κενὸν καὶ χώραν καὶ ἀναφῆ φύσιν ὀνομάζομεν, οὐκἂν εἶχε τὰ σώματα ὅπου ἦν οὐδὲ δι’ οὗ ἐκινεῖτο, καθάπερφαίνεται κινούμενα.495–496 de scholiis glossematibusque in tribus Epicuri epistulis et in RS i, vid. Dorandi, Epicuro 277–8 496–497 σώματα καὶ κενόν duce Gass. (πῇ μὲν σῶμα, πῇ δὲ κενόν) suppl. V. d. Muehll: σώματα καὶ τόπος Us. Traditam lectionem defendere conatur Arndt 26. Vid. K. Algra, Elenchos 15 (1994) 100 et D. Obbink, Philodemus On Piety. Part 1 (1996) 338–9 497 σώματα ΦFP4: σώμα· τὰ BP1498 πάντων om. Φ 499 τόπος δὲ Us.: τὸ πρόσθε B1: τὸ πρόσθεν B2PΦ: πρόσθεν F Cf. Lucr. 1.426–7 (locus) et vid. Sedley, Phronesis (1982) 183–4 εἰ δὲ Φ (coni. Gass.) 500 ὃ Φ: ὃ* B2: ὃν B1, ut vid.: ὂν PF ὃ post κενὸν traiecit Φ προεῖπον τὸ πρόσθεν· εἰ δὲ μὴ ἦν ὃ κενὸν Brieger, Seele 5 Vid. Dorandi, Epicuro 282–4 501 ἦν B: εἴη ΦFP4: ἔνι P1(Q) 502 οὐδ’ Us.: οὔτε B2PF: ὅτε B1503 περιληπτικῶς rec.
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Gyllenhammer, Paul. "Heidegger’s Epicureanism." Gatherings: The Heidegger Circle Annual 9 (2019): 60–89. http://dx.doi.org/10.5840/gatherings201994.

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Heidegger and Epicurus seem to be separated by a great divide. Where Epicurus seeks ataraxia by minimizing anxiety and our concern with death, Heidegger describes how anxiety and death are factored into authentic living. But looks can be deceiving. A close study of Heidegger’s critique of das Man reveals a distinctly Epicurean line of thinking. His account of curiosity, in particular, parallels Epicurus’s own criticism of normal life as being mired in unnatural/empty desires due to an unconscious fear of death. Despite this similarity, Heidegger’s interest in ontological anxiety, i.e., homelessness, contrasts deeply with Epicurus’s goal of mental tranquility. Yet this difference is overcome, in part, in Heidegger’s turn to peaceful dwelling as an expression of authentic Being-in-the-world. Indeed, Heidegger’s account of the fourfold as the essence of dwelling can be seen as an Epicurean four-part cure to suffering (tetrapharmakos), bringing Heidegger into dialogue with the tradition of philosophical therapy.
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PALMERINO, CARLA RITA. "PIERRE GASSENDI'S DE PHILOSOPHIA EPICURI UNIVERSE REDISCOVERED*." Nuncius 14, no. 1 (1999): 263–94. http://dx.doi.org/10.1163/182539199x00850.

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Abstracttitle RIASSUNTO /title Fra i manoscritti della British Library stato trovato un codice contenente una copia non autografa dei libri VIII-XI del De vita et doctrina Epicuri, la prima versione manoscritta a noi pervenuta del SYNTAGMA PHILOSOPHICUM di Pierre Gassendi. Se i libri IX-XI, composti fra il 1636 ed il 1637 e dedicati alla canonica epicurea, erano gi conosciuti attraverso il Ms. Carpentras 1832, il libro VIII, terminato nel marzo del 1634, invece quel De philosophiaEpicuri universe, che Pintard, Rochot e Bloch segnalavano come perduto. Questo articolo analizza il contenuto del De philosophia Epicuri universe e mostra come le parti di esso che non furono riversate da Gassendi nel Liber promialis del SYNTAGMA PHILOSOPHICUM (De philosophia universe) vennero integrate nell'apologia De vita et moribus Epicuri pubblicata nel 1647. Contrariamente a quanto si pensava, quest'opera, scritta fra il 1633 ed il 1634, fu infatti modificata da Gassendi prima di essere data alle stampe.
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Ansell-Pearson, Keith. "Heroic-Idyllic Philosophizing: Nietzsche and the Epicurean Tradition." Royal Institute of Philosophy Supplement 74 (June 30, 2014): 237–63. http://dx.doi.org/10.1017/s1358246114000010.

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AbstractThis essay looks at Nietzsche in relation to the Epicurean tradition. It focuses on his middle period writings of 1878–82 – texts such as Human, all too Human, Dawn, and The Gay Science – and seeks to show that an ethos of Epicurean enlightenment pervades these texts, with Epicurus celebrated for his teaching of modest pleasures and cultivation of philosophical serenity. For Nietzsche, Epicurus is one of the greatest human beings to have ever graced the earth and the inventor of ‘heroic-idyllic philosophizing’. At the same time, Nietzsche claims to understand Epicurus differently to everybody else. The essay explores the main figurations of Epicurus we find in his middle period and concludes by taking a critical look at his later and more ambivalent reception of Epicurus.
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Benigni, Fiormichele. "Caso o necessitŕ: Bayle interprete di Spinoza." PARADIGMI, no. 2 (July 2009): 181–95. http://dx.doi.org/10.3280/para2009-002016.

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- The convergence of Stratonism and Epicurism in Bayle's thought made a consistent use of Epicure against Straton dysfunctional within the complex polemical grid of the "Spinoza" article in the Historical and Critical Dictionary. But Epicurean atomism was crucial for Bayle's opposition to Spinoza. So, we may conclude that the aporetic structure of this text is proof of the limits of its general comparative strategy, while showing at the same time the originality of Bayle's position with respect to the trends prevailing in the culture of the age.Keywords: Stratonism, Epicurism, Spinozism, Accident, Necessity, Marxism.Parole chiave: Stratonismo, Epicureismo, Spinozismo, Caso, Necessitŕ, Marxismo
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Marlow, Neil, Yanyan Ni, Rebecca Lancaster, Emmi Suonpera, Marialivia Bernardi, Amanda Fahy, Jennifer Larsen, et al. "No change in neurodevelopment at 11 years after extremely preterm birth." Archives of Disease in Childhood - Fetal and Neonatal Edition 106, no. 4 (January 27, 2021): 418–24. http://dx.doi.org/10.1136/archdischild-2020-320650.

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ObjectiveTo determine whether improvements in school age outcomes had occurred between two cohorts of births at 22–25 weeks of gestation to women residents in England in 1995 and 2006.DesignLongitudinal national cohort studies.SettingSchool-based or home-based assessments at 11 years of age.ParticipantsEPICure2 cohort of births at 22–26 weeks of gestation in England during 2006: a sample of 200 of 1031 survivors were evaluated; outcomes for 112 children born at 22–25 weeks of gestation were compared with those of 176 born in England during 1995 from the EPICure cohort. Classroom controls for each group acted as a reference population.Main outcome measuresStandardised measures of cognition and academic attainment were combined with parent report of other impairments to estimate overall neurodevelopmental status.ResultsAt 11 years in EPICure2, 18% had severe and 20% moderate impairments. Comparing births at 22–25 weeks in EPICure2 (n=112), 26% had severe and 21% moderate impairment compared with 18% and 32%, respectively, in EPICure. After adjustment, the OR of moderate or severe neurodevelopmental impairment in 2006 compared with 1995 was 0.76 (95% CI 0.45 to 1.31, p=0.32). IQ scores were similar in 1995 (mean 82.7, SD 18.4) and 2006 (81.4, SD 19.2), adjusted difference in mean z-scores 0.2 SD (95% CI −0.2 to 0.6), as were attainment test scores. The use of multiple imputation did not alter these findings.ConclusionImprovements in care and survival between 1995 and 2006 are not paralleled by improved cognitive or educational outcomes or a reduced rate of neurodevelopmental impairment.
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Mollea, Simone. "NATVRALES QVAESTIONES4APRAEF. 20 ANDEP. 34.2: APPROACHING THE CHRONOLOGY AND NON-FICTIONAL NATURE OF SENECA'SEPISTVLAE MORALES." Classical Quarterly 69, no. 1 (May 2019): 319–34. http://dx.doi.org/10.1017/s0009838819000363.

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It is undeniable that the form of Seneca'sEpistulae Moraleswe currently read is a work of literature, literature being here defined as a piece of work the author intended to publish. What Seneca claims inEp. 21.3–5 is clear evidence of this:exemplum Epicuri referam. cum Idomeneo scriberet et illum a uita speciosa ad fidelem stabilemque gloriam reuocaret, regiae tunc potentiae ministrum et magna tractantem, ‘si gloria’ inquit ‘tangeris, notiorem te epistulae meae facient quam omnia ista quae colis et propter quae coleris’. […] quod Epicurus amico suo potuit promittere, hoc tibi promitto, Lucili: habebo apud posteros gratiam, possum mecum duratura nomina educere.
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Vander Waerdt, P. A. "The Justice of the Epicurean Wise Man." Classical Quarterly 37, no. 2 (December 1987): 402–22. http://dx.doi.org/10.1017/s0009838800030597.

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In this essay I discuss an important but neglected controversy in which the Stoics sought to discredit Epicurus' teaching on justice by showing that the Epicurean wise man, if immune from detection or punishment, will commit injustice whenever he may profit from it. Under the influence of this criticism, tradition has developed a view of Epicurus' position that makes it so weak and vulnerable that it is difficult to see how Epicureans could have defended it over the course of several centuries. There is decisive evidence, however, that Epicurus' critics seriously misrepresented his position, and that the tradition influenced by their polemic stands in need of fundamental revision.1 My purpose here is to prove that the Epicurean wise man will not commit injustice, secretly or openly, because it is in his self–interest to be just; to reconstruct Epicurus' arguments for this teaching; to show how he defends his position against natural right theorists; and to clarify the larger issues at stake in his controversy with the Stoics. I begin by sketching the Stoic criticisms and the Epicurean response (section I).
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Kragelund, Patrick. "Epicurus, Priapus and the Dreams in Petronius." Classical Quarterly 39, no. 2 (December 1989): 436–50. http://dx.doi.org/10.1017/s0009838800037502.

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[Lichas] ‘videbatur mihi secundum quietem Priapus dicere: “Encolpion quod quaeris, scito a me in navem tuam esse perductum”.’ exhorruit Tryphaena et ‘putes’ inquit ‘una nos dormiisse; nam et mihi simulacrum Neptuni, quod Bais <in> tetrastylo notaveram, videbatur dicere: “in nave Lichae Gitona invenies”.’ ‘hinc scies’ inquit Eumolpus ‘Epicurum hominem esse divinum, qui eiusmodi ludibria facetissima ratione condemnat.’ <*> ceterum Lichas ut Tryphaenae somnium expiavit: ‘quis’ inquit ‘prohibet navigium scrutari, ne videamur divinae mentis opera damnare?’(Petr. Sal. 104.1–4)Priapus and Epicurus have frequently been claimed to be major influences, each in their particular way, on the plot and composition of the Satyrica.
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Dissertations / Theses on the topic "Epicure (Epicurus)"

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Gondim, AntÃnio Beethoven Carneiro. "The Concept of Freedom in Epicurus: Fundamentals and Lessons from an emancipatory philosophy." Universidade Federal do CearÃ, 2014. http://www.teses.ufc.br/tde_busca/arquivo.php?codArquivo=12020.

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Este trabalho visa a compreender os fundamentos histÃricos e filosÃficos que ensejaram Epicuro a formular sua doutrina de pensamento e suas respectivas Ãreas, a partir dum conceito de liberdade sui generis, o qual està presente nÃo sà na Ãtica de Epicuro, senÃo tambÃm na FÃsica e na CanÃnica. No intuito de estudar as liÃÃes de Epicuro, bem como as principais categorias em que se alicerÃam suas ideias, esta pesquisa se desenvolve sob o mÃtodo bibliogrÃfico de carÃter exploratÃrio, encontrando naquelas alguns remÃdios aos males da vida humana, implicando, assim, nÃo apenas como finalidade desta Ãltima a consecuÃÃo da felicidade, senÃo como dever Ãnsito à prÃpria Filosofia: a emancipaÃÃo do ser humano de todas as causas imaginÃrias e reais de sofrimento.
This work aims to understand the historical and philosophical foundations that resulted Epicurus formulated his doctrine of thought and their respective areas, from a sui generis concept of freedom, which is present not only in Epicurusâ Ethics, but also in his Physics and Canonical. In order to study the lessons of Epicurus, as well as major categories in which his ideas are rooted, this research develops itself under the bibliographical method exploratory, finding some remedies to the ills of human life, thus implying not only as latter purpose the attainment of happiness, but as a inherent duty to own Philosophy: the emancipation of human beings from all imaginary and real causes of suffering.
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Marcio, Cid Ignacio. "La filosofía epicúrea como psicoterapia integral." Doctoral thesis, Universitat de Barcelona, 2017. http://hdl.handle.net/10803/400823.

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Esta tesis doctoral versa sobre el sentido psicoterapéutico, de gran actualidad, que impregna todo el programa filosófico epicúreo. Estudia y recupera una función aplicada (curativa o sanadora) que ha sido omitida o sólo parcialmente abordada. Analiza, primeramente, los principios constitutivos y regulatorios que penetran la totalidad existente, la φύσις. Asumidos el antinihilismo axiomático, el pluralismo, el materialismo atómico, el movimiento y el clinamen como fundamento de libertad en un universo mecánico, presenta el proceso generativo de los compuestos, que atañen a toda entidad pluriatómica, se interesa por el ser humano, agregado singular, así como por el estatuto ontológico de su cuerpo psicofísico, carne y mente. La ψυχή recibe una atención especial por cuanto, primero, en ella se manifiesta la racionalidad humana y segundo posee formantes que la acomunan con las divinidades epicúreas. Estos dioses devienen objeto de estudio porque, insertos en la continuidad natural, ofrecen una regula uitae ejemplar para la felicidad plena, placentera y libre. Al propio tiempo permiten atisbar la curación o sanación que necesita el hombre. El estudio muestra, en efecto, que ésta no se halla en la eternización de un alma extracorpórea, sino en la supresión del dolor y del miedo. La ética, que aquí es considerada más bien práctica calmante, recibe una lectura eminentemente médica, para cuya recta comprensión se abordan, preliminarmente, los lazos históricos entre filosofía y medicina racional helena. Presentado el vínculo antedicho, el análisis pormenorizado del λόγος y sus derivados en Epicuro contribuye, como requisito, a evidenciar la importancia de la razón, que todo relaciona, la correlación y la analogía tanto en la naturaleza como en el ser humano; permite, además, calibrar la importancia de la palabra plena y significativa en la filosofía del Jardín. Por último, la psicoterapia ocupa el último tramo de la investigación: se expone el doloroso diagnóstico epicúreo pero también se aborda el despliegue medicinal que Epicuro y sus seguidores disponen felizmente. Entre las herramientas psicoterapéuticas, pueden mencionarse la integración racional y vital en la φύσις, la meditación, la confesión, el examen de conciencia, la detención de pensamientos obsesivos e invasivos, la risoterapia, la autogestión emocional de corte cognitivo, así como la socialización amorosa en forma de comunidad, compañía y amistad. Todas estas intervenciones persiguen, como objetivo nuclear, el restablecimiento de quienes sufren el carne o en la mente, doloridos y angustiados. Esa recuperación del bienestar pasa por la ἀναλγησία, que comprende una tanatología frente al malentendido humano de la finitud; incluye igualmente un arte del deseo natural y necesario, o sea, un manejo estratégico- instrumental y prudencial de las capacidades sensoperceptivas y reflexivas humanas, de forma que las aspiraciones no generen frustración o vanas esperanzas. El empeño estudioso finaliza con el estudio del último ingrediente de la terapia epicúrea: el amor al placer, la φιληδονία, acompañada de una discusión que procura esclarecer, contra los tópicos y las lecturas in malam partem, su enraizamiento en el todo natural, su fondo virtuoso, además de la importancia final de la activa paz de espíritu, el gozo catastemático.
This doctoral dissertation deals with the psychotherapeutic factor that permeates the whole Epicurean philosophical program. It is the aim of this study to research and to rehabilitate its healing function. Since the Garden’s philosophy is a very systematic one, the question about the natural reality, φύσις, had to be addressed firstly. Anti-nihilism, materialism, eternal atoms, infinite void, perpetual movement, clinamen and the plurality worlds are key notions of the axiomatic and scientific Epicurus’ physics. Once we had gained clarity about those core concepts, the central role of human beings in the system was to be discussed. As natural, yet exceptional, atomic compounds, men and women do have flesh and soul and are, therefore, completely mortal. Nevertheless, they possess numerous qualities, originating in their ψυχή, which render them unique : freedom, rationality and even a material community with the gods. According to Epicurus, there is a fourth element constituting the souls of both people and deities, so that a physical continuity and material formation are preserved through the entire nature. Gods are studied from a naturalistic physiologic perspective and at the very same time they act exemplary and, freed from any providential, governing tasks, they provide a regula uitae in order to achieve a pleasant, authentic happiness. In fact, this research tries to demonstrate that complete curation is not to be linked to an eternal extra-corporeal soul, but arises from the removal of pain and fear, aponia and ataraxia. These two are the paramount pleasures, far distant from a gross hedonism. Ethics are, then, presented as a soothing practice, having a nuclear medical purpose. Taking this into account, it was necessary to explore the historical connections between philosophy and rational Hellenic medicine before Epicurus. After that, multiple therapeutic forms conceived or applied by the Samian philosopher were analyzed. The λόγος proved to be the unifying element among them and involved not only human reason but also analogy. Epicurus’ diagnose is very sad: we are in pain. To reverse that, he presented exercises such as meditation, confession, self-examination, laugh therapy, emotional intelligence, intrusive thoughts control, companionship, solidarity and friendship. There are still two additional therapies completing the above mentioned: an Epicurean thanatology, because we miss the point when considering (im)mortality and forget about sensation as the ground of any life; and an ars desidrandi, because we should accept only natural and necessary desires, instead of chasing whimsy dreams with vain hopes. All this will help us regain our primal bodily and mental health and happiness, our essential, frugal and glad wellbeing. By means of prudence and reflection, governing our body and cultivating our mind we will liberate ourselves and taste a durable, profound, stable joy, comparable to that of the gods.
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Nemeth, Attila. "Epicurus on the self." Thesis, Royal Holloway, University of London, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.521410.

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Santos, Rogério Lopes dos. "EPICURO E O EPICURISMO: A FILOSOFIA ENQUANTO EXERCÍCIO PARA O BEM VIVER." Universidade Federal de Santa Maria, 2015. http://repositorio.ufsm.br/handle/1/9143.

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This dissertation aims to make clear just how Epicurus developed his arguments by pointing ataraxia as the purpose of life. Few works of Epicurus remained: three letters (Letter to Herodotus, Letter to Pythocles, Letter to Menoeceus), each one addressed to a disciple in particular, as well as some maxims (Sovereign Maxims and Vatican Sayings) where his tetraphármakon a set four maxims that are the foundation of his Philosophy are. For Epicurus, the beginning (arché) and the end (télos) of all human action would correspond to a physical and mental state of imperturbability. This condition desired by Epicurus was expressed by the Greek concept of ataraxia (ἀταραξία), also present among the stoics and skeptics. However, the means from which ataraxia would be achieved differed among these three philosophies. To Epicurus, in particular, ataraxia would only be possible to the extent that the sources of error were dissolved, the reason why he strove to clarify: (a) the natural mechanisms through which humans relate to the world; (b) the principles of Nature (phýsis), the ignorance of which resulted in the belief of divine beings who punish the human race. It is with research about man and Nature, in order to reach ataraxia, that arise considerations of Epicurus about religion, about fear of death and about pleasure. This shows the unity of Epicurus' Philosophy. Concerned about the cultural condition, political and religious man, he went from Physics to the Ethics, in doing so, he went, through different paths of knowledge.
A presente dissertação teve por objetivo explicitar o modo como Epicuro desenvolveu seus argumentos em favor da ataraxia como finalidade da vida. São poucos os escritos que dele restaram: três cartas (Carta a Heródoto, Carta a Pítocles, Carta a Meneceu), cada uma endereçada a um discípulo em específico, bem como algumas máximas (Máximas Principais e Sentenças Vaticanas), nas quais se encontram seu tetraphármakon um conjunto de quatro máximas que constituem o fundamento de sua Filosofia. Para Epicuro, o princípio (arché) e o fim (télos) de toda ação humana corresponderia a um estado físico e mental de imperturbabilidade. Essa condição almejada por Epicuro era expressa pelo conceito grego de ataraxia (ἀταραξία), presente também entre os estóicos e os céticos. Entretanto, os meios a partir dos quais a ataraxia seria alcançada divergiam entre essas três correntes filosóficas. Em Epicuro, de modo especial, a ataraxia seria possível apenas na medida em que as fontes de erro fossem extirpadas, motivo pelo qual ele se esforçou em esclarecer: (a) os mecanismos naturais através dos quais os seres humanos se relacionam com o mundo; (b) os princípios da Natureza (phýsis), cujo desconhecimento resultava na crença de seres divinos que castigam a raça humana. É da investigação acerca do homem e da Natureza, com vistas à ataraxia, que surgem as considerações de Epicuro sobre a religião, sobre o medo da morte e sobre o prazer. Isso evidencia a unidade da Filosofia de Epicuro. Preocupado com a condição cultural, política e religiosa do homem, ele foi da Física à Ética, perpassando, dessa forma, por diversos caminhos do saber.
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Salem, Jean. "L'Ethique épicurienne d'après Epicure et Lucrèce." Lille 3 : ANRT, 1989. http://catalogue.bnf.fr/ark:/12148/cb37618408c.

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Warren, James Ian. "An archaeology of ataraxia : Epicurus and Democriteanism." Thesis, University of Cambridge, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.624539.

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Warren, James Ian. "Epicurus and democritean ethics : an archaeology of "ataraxia /." [S.l.] : Cambridge University Press, 2002. http://catalogue.bnf.fr/ark:/12148/cb38821500w.

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Sapaterro, Fernando Rocha. "Μακαρι&της em Epicuro: noção e teologia." Pontifícia Universidade Católica de São Paulo, 2014. https://tede2.pucsp.br/handle/handle/11654.

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Our thesisaims to investigate the Epicurus concept of eακαριjτης, blessedness, as belonged between gods and men, who despite the divine asribute is fact, it is unclear as human asribute. If gods and men have the same asribute we can pass from the fact to the knowledge about gods, founding a theology, since it is supported by elements of the Epicurus doctrine. First of all, we proceed searching the nature of the asribute to the asribution mode, or the possibility to pass from men to gods knowledge, by a the ology taken against filed Epicurean atheism
Nossa tese tem o intuito de investigar a noção de eακαριjτης, beatitude, em Epicuro, como atributo partilhado entre deuses e homens,que apesar de ser fato como atributo divino, é obscuro como atributo humano. Supomos que se deuses e homens partilham de um mesmo atributo é possível passar do fato ao conhecimento, firmando uma Teologia, desde que isso seja corroborado pelos elementos da doutrina de Epicuro. Procedemos, assim, investigando qual a natureza do atributo para passarmos ao modo de atribuição, ou a possibilidade da passagem do conhecimento dos homens aos deuses, por meio de uma Teologia assumida contra o impetrado ateísmo epicurista
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Santana, Thiago Borges de. "O livro de Daniel em oposição ao epicurismo : a relação entre a literatura apocalíptica judaica e a filosofia helenística no séc. II a.E.C." Pós-Graduação em Ciências da Religião, 2018. http://ri.ufs.br/jspui/handle/riufs/8316.

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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES
The expansion of the ancient Kingdom of Macedonia, under the leadership of Alexander The Great, prompted the accession of Hellenic cultural dimensions throughout the West and Middle East in a process of cultural diffusion known as Hellenization. However, hellenistic cultural dominance was not without struggle Thus, this research has proposed as an hypothesis that the Old Testament book of Daniel is a result of a socio-religious experience that countered epicureanism by highlighting the principle of faithfulness to Yahweh. Daniel’s apocalypse offers a conception that the Jewish monotheistic deity interferes history in a conclusive manner, since in the end of time it will be judging all of the infidels (Dan 7: 13-14). Such philosophical system believed that the gods were in a state of ataraxia, blissfulness, serenity, antipathetic to any human feeling. Therefore, from a cultural approach of the religious phenomenon it has been scrutinized if the book of Daniel, written in an apocalyptic language, presents a proposal of socio-religious way of life posing an antithesis to the Epicurean doctrine while fostering the maintenance of a Jewish identity related to the divine figure of Yahweh in the second century BCE.
A expansão do império macedônico, sob a égide de Alexandre o Grande, impulsionou a adesão de dimensões culturais helênicas pelo mundo Ocidental e Médio-Oriental em um processo de circularidade cultural denominado de helenização. Contudo, houve contestações à dominação cultural helenística. Desse modo, esta pesquisa propôs como hipótese que, o livro veterotestamentário Daniel é produto de uma experiência sócio-religiosa e se opôs ao epicurismo colocando em evidência o princípio de fidelidade a Javé. O apocalipse daniélico apresenta uma concepção de que a divindade monoteísta judaica interfere na história de modo definitivo, pois no final dos tempos julgará todos os infiéis (Dn 7, 13-14). Esta percepção se opõe sobremaneira ao pensamento de uma escola filosófica do período helenístico, a epicurista. Tal sistema filosófico veiculava que os deuses eram ataráxicos, bem aventurados, imperturbáveis, incompatível com qualquer sentimento humano. Então, a partir de uma abordagem cultural do fenômeno religioso investigou-se, se o livro de Daniel, redigido em uma linguagem apocalíptica, apresenta uma proposta de modo de vida, na qual é possível perceber uma contra-argumentação à doutrina epicurista ao mesmo tempo em que fomentava a manutenção de uma identidade judaica ligada a divindade Javé no II séc. a.E.C.
São Cristóvão, SE
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Kutan, Ali Haydar. "Epicurus And Kant: A Comparison Of Their Ethical Systems." Master's thesis, METU, 2010. http://etd.lib.metu.edu.tr/upload/12612400/index.pdf.

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In this Study, the empiricist ethical system of Epicurus and idealist ethical system of Kant will be compared. Kant maintains that as Epicurus&rsquo
ethics regards morality as a means for the attainment of happiness, it is nothing but a self-love ethics. He, for this reason, calls Epicurean morality &ldquo
selfishness.&rdquo
According to Kant, the maxims of happiness can be known only through experience but he says, experience can never produce a law which is universal and necessary. He contends that as Epicurean ethics has happiness as its ultimate goal (i.e., the highest good), it cannot be able to produce an objective morality, valid for all rational beings. Kant, on the other hand, tries to found his ethical system on an a priori moral law of pure reason which borrows nothing from experience. This Study would, in a sense, be a defense of Epicurean ethical system against Kant&rsquo
s claims. The main argument of the thesis is that Epicurean ethics is not a self-love ethics, but rather a system which propounds happiness for all. I will be arguing that for Epicurus, one&rsquo
s own happiness is necessarily bound up with the happiness of others, and that his system is sound and consistent. I will also try to show that Kant is not successful in deducing a transcendentally ideal (a priori) law of reason and that his system has some inconsistencies.
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Books on the topic "Epicure (Epicurus)"

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Nizan, Paul. Démocrite, Épicure, Lucrèce, les matérialistes de l'Antiquité: Textes choisis. Paris: Arléa, 1991.

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Fish, Jeffrey. Epicurus and the Epicurean tradition. Cambridge: Cambridge University Press, 2011.

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Fish, Jeffrey, and Kirk R. Sanders, eds. Epicurus and the Epicurean Tradition. Cambridge: Cambridge University Press, 2009. http://dx.doi.org/10.1017/cbo9780511921704.

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Epicurus and the Epicurean tradition. Cambridge: Cambridge University Press, 2011.

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Epicurus. Epicurea. Edited by Hermann Usener. Cambridge: Cambridge University Press, 2009. http://dx.doi.org/10.1017/cbo9780511711077.

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Verde, Francesco. Epicuro. Roma: Carocci editore, 2013.

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Finlay, Ian Hamilton. Epicurus at Chatou. Firenze: Exempla, 1985.

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Longo, Angela, and Daniela Patrizia Taormina, eds. Plotinus and Epicurus. Cambridge: Cambridge University Press, 2016. http://dx.doi.org/10.1017/cbo9781316423547.

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Messner-Loebs, William. Epicurus the sage. New York: Piranha Press, 1989.

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Atoms, pleasure, virtue: The philosophy of Epicurus. New York: P. Lang, 1995.

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Book chapters on the topic "Epicure (Epicurus)"

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Michalos, Alex C. "Epicurus." In Encyclopedia of Quality of Life and Well-Being Research, 1940–46. Dordrecht: Springer Netherlands, 2014. http://dx.doi.org/10.1007/978-94-007-0753-5_3941.

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Binmore, Ken. "Epicurus." In Crooked Thinking or Straight Talk?, 1–26. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-39547-6_1.

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Baltzly, Dirk. "Epicurus." In Meet the Philosophers of Ancient Greece, 167–69. London: Routledge, 2021. http://dx.doi.org/10.4324/9781315249223-42.

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O’Keefe, Timothy. "Epicurus of Samos." In Biographical Encyclopedia of Astronomers, 665–66. New York, NY: Springer New York, 2014. http://dx.doi.org/10.1007/978-1-4419-9917-7_419.

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Kuznetsov, B. G. "Einstein and Epicurus." In Reason and Being, 67–108. Dordrecht: Springer Netherlands, 1987. http://dx.doi.org/10.1007/978-94-009-4590-6_4.

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Blaauw, Adriaan, Robert A. Garfinkle, James Dye, Matthew Stanley, Virginia Trimble, Roy H. Garstang, Jürgen Hamel, et al. "Epicurus of Samos." In The Biographical Encyclopedia of Astronomers, 340–41. New York, NY: Springer New York, 2007. http://dx.doi.org/10.1007/978-0-387-30400-7_419.

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"Epicure and Epicurean." In Encyclopedia of Food and Agricultural Ethics, 729. Dordrecht: Springer Netherlands, 2019. http://dx.doi.org/10.1007/978-94-024-1179-9_300496.

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Taylor, Barnaby. "Nature and Culture in the Epicurean Theory of Language." In Lucretius and the Language of Nature, 15–42. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198754909.003.0002.

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This chapter provides an account of the Epicurean theory of language, focusing in particular on Epicurus’ account of the origins of language, as detailed at Ep. Hdt. 75–6. It identifies two forms of linguistic naturalism (‘functional’ and ‘referential’) in Epicurus’ account of the first stage of linguistic phylogeny. It goes on to describe the implications of the advent of the second, conventionalist stage for Epicurus’ linguistic naturalism. The chapter suggests that Lucretius (like Epicurus before him) may be considered a latter-day συνειδών‎, enlarging and improving the language via the introduction and development of new expressions for new philosophical concepts. Finally, it considers how, if at all, Epicurean linguistic norms may have been grounded in Epicurean linguistic naturalism.
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"Epicurus and the Epicurean tradition." In A Commentary on Plutarch's, 17–42. Leuven University Press, 2007. http://dx.doi.org/10.2307/j.ctt9qf176.5.

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Irwin, Terence. "Epicurus." In Ethics Through History, 58–63. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780199603701.003.0006.

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Epicurus revives and modifies the hedonism of the Cyrenaics, but against them he maintains that the ultimate end is not simply the pleasure of the moment, but maximum pleasure over one’s life as a whole. When we keep this goal in mind, we see that we maximize pleasure over our lives if we achieve tranquillity and freedom from disturbance. Enlightened hedonists therefore will not prefer a life of strong desires followed by strong feelings of pleasure that lead in turn to further strong desires that demand satisfaction, but will prefer desires that are easily satisfied. For the same reasons enlightened hedonists cultivate the recognized virtues of character; they will be temperate and just for the sake of tranquillity.
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Conference papers on the topic "Epicure (Epicurus)"

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Hsu, Hsei-Yung. "Epicurus on Politics and Ataraxia." In Annual International Conference on Philosophy: Yesterday, Today & Tomorrow. Global Science & Technology Forum (GSTF), 2015. http://dx.doi.org/10.5176/2382-5677_pytt15.3.

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Ramesh Kashyap, Abhinav, Christian von der Weth, Zhiyong Cheng, and Mohan Kankanhalli. "EPICURE - Aspect-based Multimodal Review Summarization." In WebSci '18: 10th ACM Conference on Web Science. New York, NY, USA: ACM, 2018. http://dx.doi.org/10.1145/3201064.3202917.

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Cao, Jiarun, Elke M. van Veen, Niels Peek, Andrew G. Renehan, and Sophia Ananiadou. "EPICURE: Ensemble Pretrained Models for Extracting Cancer Mutations from Literature." In 2021 IEEE 34th International Symposium on Computer-Based Medical Systems (CBMS). IEEE, 2021. http://dx.doi.org/10.1109/cbms52027.2021.00054.

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Roman, Ramon. "DEVIATIONS AND UNCERTAINTY: THE CONCEPT OF SWERVE IN EPICURUS AND LUCRETIUS AND QUANTUM MECHANICS." In 4th International Multidisciplinary Scientific Conference on Social Sciences and Arts SGEM2017. Stef92 Technology, 2017. http://dx.doi.org/10.5593/sgemsocial2017/hb21/s06.028.

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Somaraki, Vassiliki, and Zhijie Xu. "Epicurus: A platform for the visualisation of forensic documents based on a linguistic approach." In 2016 22nd International Conference on Automation and Computing (ICAC). IEEE, 2016. http://dx.doi.org/10.1109/iconac.2016.7604902.

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Aktas, Levent, Youssef Hamidi, and M. Cengiz Altan. "Effect of Moisture Absorption on Mechanical Properties of Resin Transfer Molded Composites." In ASME 2002 International Mechanical Engineering Congress and Exposition. ASMEDC, 2002. http://dx.doi.org/10.1115/imece2002-39223.

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Fiber reinforced polymer composites are highly susceptible to environmental conditions despite their favorable properties. Among various environmental factors, moisture absorption is known to have significant adverse effects on such materials. This work investigates the effects of accelerated moisture absorption on the mechanical properties of resin transfer molded glass/epoxy composites. 152.4 mm diameter disk-shaped parts are fabricated using EPON 815C resin and EPICURE 3282 curing agent. Reinforcement is provided by four layers of randomly oriented planar glass fiber preforms with 0.459 kg/m2 surface density, yielding approximately 21.2% fiber volume fraction. Samples cut from the molded disks are immersed into boiling water for accelerated aging. The masses of the specimens are measured at periodic intervals to quantity the amount of water absorbed. Tensile and short beam shear tests are performed at different levels of moisture absorption. Mechanical properties are found to decrease as moisture diffused into the material. Fiber pullouts on the surfaces of tested samples show fiber loosening as the cause of material weakening. To investigate the desorption and characteristics, part of the samples are dried at 65°C after the maximum moisture absorption is reached. Total stiffness recovery is observed after desorption but ultimate tensile strenth only recovered by 27.7%, which is 33.4% lower than the initial value.
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Zhou, Yuanxin, Peixuan Wu, Zhongyang Cheng, Biddut Kanti Dey, and Shaik Jeelani. "Effect of Carbon Nanotube on Electrical, Thermal and Mechanical Properties of Epoxy." In ASME 2007 International Mechanical Engineering Congress and Exposition. ASMEDC, 2007. http://dx.doi.org/10.1115/imece2007-41503.

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In this study, electrical, thermal and mechanical properties of multi-walled carbon nanotubes (CNTs) reinforced Epon 862 epoxy have been evaluated. Firstly, 0.1 wt%, 0.2 wt%, 0.3 wt%, and 0.4 wt% CNT were infused into epoxy through a high intensity ultrasonic liquid processor and then mixed with EpiCure curing agent W using a high speed mechanical agitator. The trapped air and reaction volatiles were removed from the mixture using a high vacuum. Neat epoxy sample also was made as reference. Electrical conductivity, dynamic mechanical analysis (DMA, three point bending tests and fracture tests were performed on unfilled, CNT-filled epoxy to identify the loading effect on the properties of composites. Experimental results show significant improvement in electric conductivity. The resistivity of epoxy decreased to 15Ωm with 0.4% CNT. DMA studies revealed that filling the carbon nanotube into epoxy can produce a 90% enhancement in storage modulus and a 17° C increase in Tg, but CNT has little effect on decomposing temperature. Mechanical test results showed that modulus increased with higher CNT loading percentages, but the 0.3 wt% CNT-infusion system showed the maximum strength and fracture toughness enhancement. The decrease in strength and fracture toughness in 0.4% CNT/epoxy was attributed to poor dispersions of nanotubes in the composite.
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Hamidi, Youssef, Levent Aktas, J. David Bladwin, and M. Cengiz Altan. "Static and Fatigue Strength of Resin Transfer Molded Composites." In ASME 2002 International Mechanical Engineering Congress and Exposition. ASMEDC, 2002. http://dx.doi.org/10.1115/imece2002-39695.

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Fiber reinforced polymer composites are preferred in many structural applications for their ease of production and high specific strengths. Although fatigue loading is commonly encountered in structural applications, behavior of composites under cyclic loading is less understood compared to fatigue behavior of more conventional metals and their alloys. In this work, the response of resin transfer molded (RTM) glass/epoxy composites to static tensile and fatigue loading is investigated. Center-gated, disk shaped composites are fabricated using EPON 815C epoxy resin and EPICURE 3282 curing agent. A randomly oriented, planar glass fiber preform with 0.459kg/m2 surface density is used as the reinforcement material. Two and six layers of preforms are used to achieve 7.9 and 28.9% fiber volume fractions respectively. In addition, neat polymer parts are molded without performs to study the effect of fiber content on the tensile and fatigue behavior. Initially, ultimate tensile strength (UTS) and stiffness for three different fiber volume fractions (i.e., 0, 7.9, and 28.9%) are reported. Then, fatigue tests are conducted for stress level (σmax/UTS) of 0.5 and stress ratio (σmax/σmin) of 0.1 at a test frequency of 10 Hz. Loss of stiffness and cycles to failure are the two fatigue properties investigated. As the fiber volume fraction increased from 7.9 to 28.9%, the ultimate tensile strength and stiffness increased by 140 and 100%, respectively. During fatigue loading, the stiffness gradually dropped by approximately 13% for 7.9% and 28.9% fiber volume fractions. However, neat polymer samples did not show considerable decrease in stiffness during cycling. It is also shown that the number of cycles before failure significantly increased with the fiber content.
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