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Journal articles on the topic 'Epicure (Epicurus)'

Author: Grafiati

Published: 4 June 2021

Last updated: 13 February 2022

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1

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). Entre

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2

Verde, Francesco. "ONCE AGAIN ON EPICURUS’ LETTER TO HERODOTUS §§ 39–40." Classical Quarterly 68, no. 2 (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 κα

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3

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., homeles

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4

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 D

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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 ev

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6

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, Accid

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7

Marlow, Neil, Yanyan Ni, Rebecca Lancaster, 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 (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 e

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8

Mollea, Simone. "NATVRALES QVAESTIONES4APRAEF. 20 ANDEP. 34.2: APPROACHING THE CHRONOLOGY AND NON-FICTIONAL NATURE OF SENECA'SEPISTVLAE MORALES." Classical Quarterly 69, no. 1 (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

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9

Vander Waerdt, P. A. "The Justice of the Epicurean Wise Man." Classical Quarterly 37, no. 2 (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, a

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10

Kragelund, Patrick. "Epicurus, Priapus and the Dreams in Petronius." Classical Quarterly 39, no. 2 (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

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11

Nisavic, Ivan. "Epicurus and sense data." Theoria, Beograd 58, no. 4 (2015): 119–37. http://dx.doi.org/10.2298/theo1504121n.

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Epicurean epistemology, which gives perception full credibility as a key factor and an infallible source of receiving information regarding the external word, is completely dependable on materialist-atomistic view of natural science. As such, it is fundamental for a clear understanding of Epicurus' ethical ideas. This paper seeks to reconstruct his position and subsume it under one of the contemporary theories of perception, as an apologetic view on Epicurus and his, at first glance, rigid standpoints. Insistence on the truth of all perceptions is attempted to be alleviated and understood by m

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12

Klauck, Hans-Josef. "Epikurs Briefsammlung und POxy 76.5077." Zeitschrift für die neutestamentliche Wissenschaft 110, no. 2 (2019): 266–76. http://dx.doi.org/10.1515/znw-2019-0015.

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Abstract Epicurus is well known as the letter writer par excellence among ancient philosophers. This is shown by examples from Alciphron, Diogenes Laertios, Seneca, and Plutarch. Additionally, the long list of partially preserved letters in the collections of fragments by Usener and Arrighetti is analyzed. These quotes demonstrate the use of letter collections originating with Epicurus and his first students. A new valuable testimony is provided by the publication in 2011 of POxy 5077. Its three fragments are clearly taken from a collection of letters of Epicurus. We find his name in a typical

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13

Verde, Francesco. "I pathe di Epicuro tra epistemologia ed etica." Elenchos 39, no. 2 (2018): 205–30. http://dx.doi.org/10.1515/elen-2018-0014.

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Abstract The focus of this paper is the analysis of the epistemological and practical role played by pathe/affections in Epicurus’ philosophy. Epicurus firstly considered the affections not as emotional/passional conditions, but as firm criteria of truth and more specifically as the third criterion of the canonic (i.e. the epistemological part of his philosophical system). In this article the critical reactions (in particular by the Peripatetic side: Aristocles of Messene) against the Epicurean position about the function of the affections will be investigated too. Finally, two parts of this p

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14

Hur, Seo-yeon. "Epicurean in Hume and original Epicurus." Cogito 89 (October 31, 2019): 323–48. http://dx.doi.org/10.48115/cogito.2019.10.89.323.

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15

Rego, Rui Maia. "Ética epicurista − "Tetraphármakos": Algumas inquirições no pensamento filosófico português." Studia Iberystyczne 18 (December 31, 2019): 231–42. http://dx.doi.org/10.12797/si.18.2019.18.16.

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Poderemos alcançar uma vida boa, suportar a dor e eliminar o medo da morte? Qual o papel da filosofia e do filósofo ante inquietudes práticas e especulativas? A filosofia de Epicuro (341-270 a.C.) visa “a saúde da alma” através do rigoroso conhecimento do Universo. O presente artigo procura analisar a proposta ética do filósofo − o seu tetraphármakos (quádruplo remédio para libertar o homem). Apresentam-se, seguidamente, duas objeções ao seu pensamento: por um lado, Agostinho da Silva, criticando a filosofia epicurista enquanto método meramente defensivo da dor; e, por outro lado, a caracteriz

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16

McConnell, Sean. "DEMETRIUS OF LACONIA AND THE DEBATE BETWEEN THE STOICS AND THE EPICUREANS ON THE NATURE OF PARENTAL LOVE." Classical Quarterly 67, no. 1 (2017): 149–62. http://dx.doi.org/10.1017/s0009838817000313.

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Epicurus denies that human beings have natural parental love for their children, and his account of the development of justice and human political community does not involve any natural affinity between human beings in general but rather a form of social contract. The Stoics to the contrary assert that parental love is natural; and, moreover, they maintain that natural parental love is the first principle of social οἰκείωσις, which provides the basis for the naturalness of justice and human political community. The Stoics are, therefore, obliged to refute Epicurus’ denial of the naturalness of

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17

Beltrão, Claudia. "Imágenes de los dioses en Cicerón." Auster, no. 23 (November 16, 2018): e042. http://dx.doi.org/10.24215/23468890e042.

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En De natura deorum, Cicerón presenta una crítica contundente a los límites y contradicciones de la teología antropomórfica epicúrea. Dirigiéndose especialmente a Epicuro en lo que se refiere al tema del deus effigies hominis et imago (Nat. D. I.103), Cicerón solicita a los epicúreos una definición más rigurosa de las relaciones entre la imagen de culto (una forma histórica de la figuración de lo divino) y los simulacra/imagines emanados directamente de los cuerpos de los dioses, denotando la insuficiencia del abordaje epicúreo sobre las imágenes divinas para fundamentar la pietas romana.&#x0D

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Baltzly, Dirk, and Lisa Wendlandt. "Knowing Freedom: Epicurean Philosophy Beyond Atomism and the Swerve." Phronesis 49, no. 1 (2004): 41–71. http://dx.doi.org/10.1163/156852804773617406.

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AbstractThis paper argues that Epicurus held a non-reductionist view of mental states that is in the spirit of Davidson's anomalous monism.1 We argue for this conclusion by considering the role that normative descriptions play in the peritropē argument from On Nature 25. However, we also argue that Epicurus was an indeterminist. We can know that atoms swerve because we can know that we make choices that are up to us and this is incompatible with the ancestral causal determination of mental states by atomic processes. Epicurus escapes the traditional criticism of indeterminist libertarians beca

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Charrue, Jean-Michel. "Plotin et Epicure." Emerita 74, no. 2 (2006): 289–320. http://dx.doi.org/10.3989/emerita.2006.v74.i2.19.

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Liebersohn, Yosef Z. "Epicurus’ Varietas and ἡ κινητικὴ ἡδονή". Mnemosyne 71, № 5 (2018): 777–98. http://dx.doi.org/10.1163/1568525x-12342428.

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AbstractAccording to Epicurus’ view which locates the summit of pleasure in the absence of all pain, once pain has been removed pleasure cannot be increased, but it can be embellished. This article has two main aims. Firstly I shall deal with this embellishment, namely the pleasure beyond the absence of pain (thevarietas), and discuss its exact place within the Epicurean theory of pleasures; I argue thatvarietaspertains only to pleasures concerning the body. Secondly, and on the basis of my findings concerning the Epicureanvarietas, I shall offer a redefinition of the concept of kinetic pleasu

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Kamvar, Zhian N., Jun Cai, Juliet R. C. Pulliam, Jakob Schumacher, and Thibaut Jombart. "Epidemic curves made easy using the R package incidence." F1000Research 8 (January 31, 2019): 139. http://dx.doi.org/10.12688/f1000research.18002.1.

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The epidemiological curve (epicurve) is one of the simplest yet most useful tools used by field epidemiologists, modellers, and decision makers for assessing the dynamics of infectious disease epidemics. Here, we present the free, open-source package incidence for the R programming language, which allows users to easily compute, handle, and visualise epicurves from unaggregated linelist data. This package was built in accordance with the development guidelines of the R Epidemics Consortium (RECON), which aim to ensure robustness and reliability through extensive automated testing, documentatio

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Rosen, F. "UTILITY AND JUSTICE: EPICURUS AND THE EPICUREAN TRADITION." Polis 19, no. 1-2 (2002): 93–107. http://dx.doi.org/10.1163/20512996-019-01-90000008.

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This article explores the relationship between utility and justice in the ancient Epicurean tradition, and as it developed in the seventeenth and eighteenth centuries following the revival of Epicureanism in the writings of Pierre Gassendi. It focuses on the significance of various allusions to a line from Horace, ‘utilitas, justi prope mater et aequi’ (utility, the mother of justice and equity), which appeared in writings of Hugo Grotius, David Hume, and Jeremy Bentham, and was used to give utility a prominence in modem thought that it had not hitherto received. The article attempts to provid

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Rosen, F. "Utility and Justice: Epicurus and the Epicurean Tradition." Polis: The Journal for Ancient Greek Political Thought 19, no. 1-2 (2002): 93–107. http://dx.doi.org/10.1163/20512996-90000041.

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This article explores the relationship between utility and justice in the ancient Epicurean tradition, and as it developed in the seventeenth and eighteenth centuries following the revival of Epicureanism in the writings of Pierre Gassendi. It focuses on the significance of various allusions to a line from Horace, ‘utilitas, justi prope mater et aequi’ (utility, the mother of justice and equity), which appeared in writings of Hugo Grotius, David Hume, and Jeremy Bentham, and was used to give utility a prominence in modern hought that it had not hitherto received. The article attempts to provid

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Bown, Alexander. "Epicurus on Truth and Falsehood." Phronesis 61, no. 4 (2016): 463–503. http://dx.doi.org/10.1163/15685284-12341315.

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Sextus Empiricus ascribes to Epicurus a curious account of truth and falsehood, according to which these characteristics belong to things in the world about which one speaks, not to what one says about them. I propose an interpretation that takes this account seriously and explains the connection between truth and existence that the Epicureans also seem to recognise. I then examine a second Epicurean account of truth and falsehood and show how it is related to the first.

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Antonio, Keoma Ferreira. "TRANSHUMANISMO E JARDIM." Kínesis - Revista de Estudos dos Pós-Graduandos em Filosofia 12, no. 31 (2020): 339–56. http://dx.doi.org/10.36311/1984-8900.2020.v12n31.p339-356.

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Pretendemos, neste artigo, estabelecer, defronte as proposições centrais do movimento transhumanista – expresso aqui na filosofia de FM-2030 – e o discernimento helenístico de Epicuro, (I) pontos de tangência e (II) fundamentação/corroboração do segundo ao primeiro. A morte, asserta FM-2030, deve ser superada. Tomando esta proposição como ponto arquimediano do pensamento transhumanista, investigamos na sabedoria de Epicuro um possível fortalecimento deste alicerce proposicional no afã de, para além do caráter formal de sua consistência, somar ao movimento contemporâneo o comedimento do hedonis

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Zorrilla, Natalia Lorena. "FATALISMO Y AZAR EN EL SYSTÈME DE LA NATURE DE D’HOLBACH." Praxis Filosófica, no. 42 (June 18, 2016): 179–201. http://dx.doi.org/10.25100/pfilosofica.v0i42.3172.

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El objetivo de este artículo es estudiar la articulación del fatalisme del Barónd’Holbach en su Système de la nature. D’Holbach parece inscribirse en latradición del atomismo epicúreo, afirmando que nada existe por fuera dela Naturaleza. Sin embargo, nos proponemos mostrar que el Barón buscadiferenciarse de Epicuro y Lucrecio, exponiendo cómo la noción de hasard,criticada y rechazada por d’Holbach, se vincula al concepto de parénklisiso clinamen epicúreo-lucreciano. Así, se ofrece además una elucidación dela utilidad y el alcance de dicho concepto, el cual adquiere relevancia nosólo en cuestio

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Leith, David. "Pores and Void in Asclepiades’ Physical Theory." Phronesis 57, no. 2 (2012): 164–91. http://dx.doi.org/10.1163/156852812x629005.

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AbstractThis paper examines a fundamental, though relatively understudied, aspect of the physical theory of the physician Asclepiades of Bithynia, namely his doctrine of pores. My principal thesis is that this doctrine is dependent on a conception of void taken directly from Epicurean physics. The paper falls into two parts: the first half addresses the evidence for the presence of void in Asclepiades’ theory, and concludes that his conception of void was basically that of Epicurus; the second half focuses on the precise nature of Asclepiadean pores, and seeks to show that they represent void

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Aurora Luque and Mark Aldrich. "Epicurus' Siesta." Sirena: poesia, arte y critica 2008, no. 2 (2008): 13. http://dx.doi.org/10.1353/sir.0.0040.

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Bitsori, Maria, and Emmanouil Galanakis. "Epicurus? death." World Journal of Urology 22, no. 6 (2004): 466–69. http://dx.doi.org/10.1007/s00345-004-0448-2.

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Woolf, Raphael. "What Kind of Hedonist was Epicurus?" Phronesis 49, no. 4 (2004): 303–22. http://dx.doi.org/10.1163/1568528043067014.

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AbstractThis paper addresses the question of whether or not Epicurus was a psychological hedonist. Did he, that is, hold that all human action, as a matter of fact, has pleasure as its goal? Or was he just an ethical hedonist, asserting merely that pleasure ought to be the goal of human action? I discuss a recent forceful attempt by John Cooper to answer the latter question in the affirmative, and argue that he fails to make his case. There is considerable evidence in favour of a psychological reading of Epicurean hedonism, evidence that includes some of the very texts that Cooper cites in sup

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Bietenholz, Peter. "Felicitas (eudaimonia) ou les promenades d'Érasme dans le jardin d'Épicure." Renaissance and Reformation 30, no. 1 (2006): 37–86. http://dx.doi.org/10.33137/rr.v30i1.9132.

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An examination of Erasmus' changing views of Epicureanism must primarily rely on statements by himself that refer to Epicurus or indicate awareness of, and perhaps affinity with, some aspects of his philosophy. A brief first part will survey the intermediate sources for Epicurus' system, classical and patristic, appreciative or critical, with which Erasmus was familiar. Thereafter the procedure will be chronological, examining first the early traces of Erasmus' acquaintance with Epicurus, leading to an attempt to reconcile his moral philosophy with the Gospel teachings. Next Erasmus' years in

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Konstan, David. "Fantasía epicúrea." ΠΗΓΗ/FONS 5, no. 1 (2020): 1. http://dx.doi.org/10.20318/fons.2020.5049.

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En este artículo, examino el papel de la phantasia en la teoría epicúrea de la percepción y el pensamiento. Aprovechando de los fragmentos, recién editados, de la Peri phuseôs de Epicuro, y de nuevas interpretaciones de la función de phantasia según Aristóteles, además de textos transmitidos de Epicuro y de Lucrecio, considero problemas altamente discutidos tales como la manera en que los eidôla o simulacra se reducen de tamaño para que puedan entrar en el ojo, y los canales por los cuales se transmiten desde el ojo a la mente. Trato también de la naturaleza de la phantastikê epibolê , es deci

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Tsouna, Voula. "Epicurean Dreams." Elenchos 39, no. 2 (2018): 231–56. http://dx.doi.org/10.1515/elen-2018-0015.

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Abstract Most ancient philosophers accept that dreams have prophetic powers enabling humans to relate somehow to a world beyond their own. The only philosophers known to make a clean and explicit break with that tradition are the Epicureans, beginning with Epicurus himself and reaching his last eminent follower, Diogenes of Oinoanda. They openly reject the idea that dreams mediate between the divine and the human realms, or between the world of the living and the world of the dead. They demystify the phenomenon of dreaming by explaining sleeping and dreaming in terms of their materialistic phy

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Santos, Rogério Lopes dos. "TRADUÇÃO DOS FRAGMENTOS SOBRE A FÍSICA EPICUREA TRANSMITIDOS POR DIÓGENES DE ENOANDA." Kínesis - Revista de Estudos dos Pós-Graduandos em Filosofia 11, no. 30 (2019): 200–214. http://dx.doi.org/10.36311/1984-8900.2019.v11.n30.14.p200.

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O presente trabalho consiste em uma tradução dos ensinamentos de Epicuro acerca da Física (physiologia) transmitidos por Diógenes de Enoanda. A fonte bibliográfica da qual nos servimos em nossa tradução é a recente obra "El sabio camino hacia la felicidad: Diógenes de Enoanda y el gran mural epicúreo" de Carlos García Gual.

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Roskam, Geert. "CICERO AGAINST CASSIUS ON PLEASURE AND VIRTUE: A COMPLICATED PASSAGE FROM DE FINIBVS (1.25)." Classical Quarterly 69, no. 2 (2019): 725–33. http://dx.doi.org/10.1017/s0009838819000892.

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In the first two books of De finibus (= Fin.), Cicero deals with the Epicurean view of the final goal of life. This philosophical discussion, which is preceded by a rhetorical proem that stands on itself, is framed as a dialogue between Torquatus, who defends the Epicurean position, Cicero, who attacks it, and Triarius, who confines himself to a few critical interventions. If philosophy starts in wonder, according to the celebrated passage from Plato's Theaetetus (155d), the company meets this criterion admirably well, for the actual discussion starts with Torquatus’ surprise about Cicero's av

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Celkyte, Aiste. "Epicurus and aesthetic disinterestedness." Mare Nostrum (São Paulo) 7, no. 7 (2017): 56. http://dx.doi.org/10.11606/issn.2177-4218.v7i7p56-74.

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O desinteresse estético é um dos conceitos centrais da estética, e Jerome Stolnitz, o mais proeminente teórico do desinteresse no século XX, afirmou que (i) o envolvimento dos pensadores antigos com esta noção era superficial e pouco desenvolvido e, consequentemente, (ii) a emergência do desinteresse no século XVIII marca o nascimento da estética como disciplina. Neste artigo, pretendo usar os trabalhos existentes de Epicuro para mostrar que o filósofo antigo não apenas tinha conceitos similares, como também os usava de maneiras cuidadosas e complexas. Eu argumento que, no enquadramento teóric

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Tsouna, Voula. "Epicurean Preconceptions." Phronesis 61, no. 2 (2016): 160–221. http://dx.doi.org/10.1163/15685284-12341304.

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This paper provides a comprehensive study of the Epicurean theory of ‘preconception’. It addresses what a preconception is; how our preconception of the gods can be called innata, innate; the role played by epibolai (active mental focusing); and how preconceptions play a semantic role different from that of ‘sayables’ in Stoicism. The paper highlights the conceptual connections between these issues, and also shows how later Epicureans develop Epicurus’ doctrine of preconceptions while remaining orthodox about the core of that doctrine.

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Dempster, Wesley C. "The Foundations of Knowledge in Aristotle and Epicurus." Stance: an international undergraduate philosophy journal 1, no. 1 (2019): 20–25. http://dx.doi.org/10.33043/s.1.1.20-25.

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As early proponents of foundationalism, Aristotle and Epicurus share the view that all knowledge rests on indubitable foundations. For Aristotle, these foundations are intellectual first principles. But for Epicurus, sense perception is basic. If certainty is the criterion of knowledge, then, despite their different approaches, neither philosopher succeeds in providing a mechanism sufficient to certify knowledge claims. For the foundationalist wishing to avoid nihilism, therefore, Aristotle’s and Epicurus’ failures are instructive.

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McConnell, Sean. "Epicureans on kingship." Cambridge Classical Journal 56 (2010): 178–98. http://dx.doi.org/10.1017/s1750270500000312.

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Diogenes Laertius lists in his catalogue of Epicurus' works (10.28) a treatiseOn Kingship, which is unfortunately no longer extant. Owing to the Epicureans' antipathy to politics, such a work might be viewed with surprise and presumed to be virulently negative in outlook. Indeed, Plutarch reports that the Epicureans wrote on kingship only to ward people away from living in the company of kings (Adv. Col.1127a) and that they maintained that to be king oneself was a terrible mistake (Adv. Col.1125c-d). However, the scattered evidence that remains suggests the Epicurean views on kingship were bot

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Mitsis, Phillip, and Diskin Clay. "Lucretius and Epicurus." Classical World 79, no. 1 (1985): 49. http://dx.doi.org/10.2307/4349808.

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Smith, Martin Ferguson. "Epicurus in Lycia." Ancient Philosophy 18, no. 1 (1998): 216–20. http://dx.doi.org/10.5840/ancientphil199818124.

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Englert, Walter. "Epicurus’ Ethical Theory." Ancient Philosophy 12, no. 2 (1992): 487–92. http://dx.doi.org/10.5840/ancientphil199212231.

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Englert, Walter G. "Epicurus on Freedom." Ancient Philosophy 29, no. 2 (2009): 461–68. http://dx.doi.org/10.5840/ancientphil200929244.

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Di Muzio, Gianluca. "Epicurus’ Emergent Atomism." Philo 10, no. 1 (2007): 5–16. http://dx.doi.org/10.5840/philo20071011.

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Englert, Walter G., and Elizabeth Asmis. "Epicurus' Scientific Method." Phoenix 40, no. 1 (1986): 102. http://dx.doi.org/10.2307/1088971.

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Long, A. A., and Elizabeth Asmis. "Epicurus' Scientific Method." Philosophical Review 97, no. 2 (1988): 249. http://dx.doi.org/10.2307/2185266.

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Konstan, David. "Epicurus’ Scientific Method." Ancient Philosophy 5, no. 1 (1985): 121–25. http://dx.doi.org/10.5840/ancientphil19855139.

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Englert, Walter. "Lucretius and Epicurus." Ancient Philosophy 5, no. 2 (1985): 334–40. http://dx.doi.org/10.5840/ancientphil19855216.

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Rosenbaum, Stephen. "Epicurus and Annihilation." Philosophical Quarterly 39, no. 154 (1989): 81. http://dx.doi.org/10.2307/2220353.

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Earle, William James. "Epicurus: ‘Live Hidden!’." Philosophy 63, no. 243 (1988): 93–104. http://dx.doi.org/10.1017/s0031819100043151.

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Epicurus, though popularly and indeed nominally associated with a doctrine advocating the procurement of rather expensive pleasure, lived very simply in his garden with a circle of friends. The 14th of his Sovran Maxims or Cardinal Tenets (kuriai doxai), as collected by Diogenes Laertius, reads: ‘When tolerable security against our fellowmen is attained, then on a basis of power sufficient to afford support and of material prosperity arises in most genuine form the security of a quiet private life withdrawn from the multitude’ R. D. Hicks, the translator, gives, as an alternative to ‘power suf

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