Epicureanism: Philosophy or Religion/criteria grid
| Criteria | Philosophy | Religion | Epicureanism |
| Ethics (moral teachings): What is right/wrong? | y | y | y |
| Ttheory of knowledge: What is true/false? | y | y/n | y |
| Metaphysics: What is there and what is it like? | y | y | y |
| Consistence of the above fields | y | n | y |
| Theology: nature and activities of deity or deities | y/n | y | y |
| Faith required | n | y | y |
| Belief in and reverence for a Savior | n | y | y |
| Belief in and reverence for deity or deities | n | y | y |
| Ethics of autonomy apply | y/n | y/n | y |
| Ethics of community apply | n | y | y |
| Ethics of divinity apply | n | y | y |
| Consistence of Moral Teachings and Behavior | n | y | y |
| feeling of elevation | n | y | y |
| feeling of fear of deity or deities | n | y/n | n |
| feeling of gratitude towards deity or deities | n | y/n | n |
| recommended or prescribed behavior | n | y | y |
| participation in rituals | n | y | y |
| symbolism | n | y | y |
| traditions | n | y | y |
| sacred histories | n | y | y |
| goal and meaning of life | n | y | y |
| preferred lifestyle | y/n | y | y |
| religious laws | n | y | n |
| love/altruism for neighbor | n | y | y |
| desire control | n | y | y |
| prayer | n | y | n |
| reflection | y | y/n | y |
| teaching | y/n | y | y |
| strong communal life | y/n | y | y |
Stoics closer to Christianity than to Epicureans?
Jaakko Wallenius compares the adepts of religions with the adherents of philosophical school in his blog:
http://beinghuman.blogs.fi/2010/09/03/what-is-the-big-difference-between-a-religionand-a-school-of-philosophy-9304769/
I agree with his view on religions but I am am not so sure whether Stoicism is not closer to Christianity than to Epicureanism. You may decide for yourself if you are willing to take five minutes to read 2 pages of relevant texts I quote from Bertrand Russell’s ‘History of Western Philosophy’:
The course of nature, in Stoicism as in eighteenth-century theology, was ordained by a Lawgiver who was also a beneficent Providence. Down to the smallest detail, the whole was designed to secure certain ends by natural means. These ends, except in so far as they concern gods and daemons, are to be found in the life of man. Everything has a purpose connected with human beings. Some animals are good to eat, some afford tests of courage; even bed bugs are useful, since they help us to wake in the morning and not lie in bed too long. The supreme Power is called sometimes God, sometimes Zeus. Seneca distinguished this Zeus from the object of popular belief, who was also real, but subordinate. God is not separate from the world; He is the soul of the world, and each of us contains a part of the Divine Fire. All things are parts of one single system, which is called Nature; the individual life is good when it is in harmony with Nature. In one sense, every life is in harmony with Nature, since it is such as Nature’s laws have caused it to be; but in another sense a human life is only in harmony with Nature when the individual will is directed to ends which are among those of Nature. Virtue consists in a will which is in agreement with Nature. The wicked, though perforce they obey God’s law, do so involuntarily; in the simile of Cleanthes, they are like a dog tied to a cart, and compelled to go wherever it goes.
In the life of an individual man, virtue is the sole good; such things as health, happiness, possessions, are of no account. Since virtue resides in the will, everything really good or bad in a man’s life depends only upon himself. He may become poor, but what of it? He can still be virtuous. A tyrant may put him in prison, but he can still persevere in living in harmony with Nature. He may be sentenced to death, but he can die nobly, like Socrates. Other men have power only over externals; virtue, which alone is truly good, rests entirely with the individual. Therefore every man has perfect freedom, provided he emancipates himself from mundane desires. It is only through false judgements that such desires prevail; the sage whose judgements are true is master of his fate in all that he values, since no outside force can deprive him of virtue.
There are obvious logical difficulties about this doctrine. If virtue is really the sole good, a beneficent Providence must be solely concerned to cause virtue, yet the laws of Nature have produced abundance of sinners. If virtue is the sole good, there can be no reason against cruelty and injustice, since, as the Stoics are never tired of pointing out, cruelty and injustice afford the sufferer the best opportunities for the exercise of virtue. If the world is completely deterministic, natural laws will decide whether I shall be virtuous or not. If I am wicked, Nature compels me to be wicked, and the freedom which virtue is supposed to give is not possible for me.
To a modern mind, it is difficult to feel enthusiastic about a virtuous life if nothing is going to be achieved by it. We admire a medical man who risks his life in an epidemic of plague, because we think illness is an evil, and we hope to diminish its frequency. But if illness is no evil, the medical man might as well stay comfortably at home. To the Stoic, his virtue is an end in itself, not something that does good. And when we take a longer view, what is the ultimate outcome? A destruction of the present world by fire, and then a repetition of the whole process. Could anything be more devastatingly futile? There may be progress here and there, for a time, but in the long run there is only recurrence. When we see something unbearably painful, we hope that in time such things will cease to happen; but the Stoic assures us that what is happening now will happen over and over again. Providence, which sees the whole, must, one would think, ultimately grow weary through despair.
Cleanthes of Assos, the immediate successor of Zeno, is chiefly notable for two things. First: as we have already seen, he held that Aristarchus of Samos should be prosecuted for impiety because he made the sun, instead of the earth, the centre of the universe. The second thing is his Hymn to Zeus, much of which might have been written by Pope, or any educated Christian in the century after Newton. Even more Christian is the short prayer of Cleanthes: Lead me, O Zeus, and thou, O Destiny, Lead thou me on. To whatsoever task thou sendest me, Lead thou me on. I follow fearless, or, if in mistrust I lag and will not, follow still I must.
Panaetius had said, as most Stoics did, that the soul perishes with the body. Posidonius, on the contrary, says that it continues to live in the air, where, in most cases, it remains unchanged until the next world-conflagration. There is no hell, but the wicked, after death, are not so fortunate as the good, for sin makes the vapours of the soul muddy, and prevents it from rising as far as the good soul rises. The very wicked stay near the earth and are reincarnated; the truly virtuous rise to the stellar sphere and spend their time watching the stars go round. They can help other souls; this explains (he thinks) the truth of astrology. Bevan suggests that, by this revival of Orphic notions and incorporation of Neo-Pythagorean beliefs, Posidonius may have paved the way for Gnosticism. He adds, very truly, that what was fatal to such philosophies as his was not Christianity but the Copernican theory.
Epictetus: Who then is a Stoic? Show me a man moulded to the pattern of the judgments that he utters, in the same way as we call a statue Phidian that is moulded according to the art of Phidias. Show me one who is sick and yet happy, in peril and yet happy, dying and yet happy, in exile and happy, in disgrace and happy. Show him me. By the gods I would fain see a Stoic. Nay you cannot show me a finished Stoic; then show me one in the moulding, one who has set his feet on the path. Do me this kindness, do not grudge an old man like me a sight I never saw till now. What! You think you are going to show me the Zeus of Phidias or his Athena, that work of ivory and gold? It is a soul I want; let one of you show me the soul of a man who wishes to be at one with God, and to blame God or man no longer, to fail in nothing, to feel no misfortune, to be free from anger, envy, and jealousy—one who (why wrap up my meaning?) desires to change his manhood for godhead, and who in this poor body of his has his purpose set upon communion with God. Show him to me. Nay, you cannot. Epictetus is never weary of showing how we should deal with what are considered misfortunes, which he does often by means of homely dialogues.
Like the Christians, he holds that we should love our enemies. In general, in common with other Stoics, he despises pleasure, but there is a kind of happiness that is not to be despised. “Athens is beautiful. Yes, but happiness is far more beautiful—freedom from passion and disturbance, the sense that your affairs depend on no one”. Every man is an actor in a play, in which God has assigned the parts; it is our duty to perform our part worthily, whatever it may be.
Marcus Aurelius is doubtful about immortality, but says, as a Christian might: “Since it is possible that thou mayst depart from life this very moment, regulate every act and thought accordingly.” Life in harmony with the universe is what is good; and harmony with the universe is the same thing as obedience to the will of God. “Everything harmonizes with me which is harmonious to thee, O Universe. Nothing for me is too early or too late, which is in due time for thee. Everything is fruit to me which thy seasons bring, O Nature: from thee are all things, in thee are all things, to thee all things return. The poet says, Dear city of Cecrops; and wilt not thou say, Dear city of Zeus?”
One sees that Saint Augustine’s City of God was in part taken over from the pagan Emperor. Marcus Aurelius is persuaded that God gives every man a special daemon as his guide—a belief which reappears in the Christian guardian angel. He finds comfort in the thought of the universe as a closely-knit whole; it is, he says, one living being, having one substance and one soul. One of his maxims is: “Frequently consider the connection of all things in the universe.” “Whatever may happen to thee, it was prepared for thee from all eternity; and the implication of causes was from eternity spinning the thread of thy being.”
the cheapest vaccine against swine flu panic
I have just received an email from one of my German friends about the connections between the swine flu “pandemic” and the persons and companies that profit from it. I never pass on emails of common interest without googling the topic a bit and in this case I could not find convincing evidence pro or contra the claims that the “pandemic” panic has been propagated out of financial interest of a certain circle of persons and their companies.
Therefore I will just stick to my 2300 year old Epicurean principle: “mens sana in corpora sano”, i.e. to strive for “a healthy mind in a healthy body.”
As I have never taken vaccine against any kind of flu (that kills about 10,000 people in Germany every year, i.e. roughly twice as many as killed in raod accidents) so far and I will not make an exception for the swine flu either. The statistics do not support any call for action that would justify the loss in MH-ROI (mental health return on investment): my peace of mind, tranquility, stress-FREEDOM, ataraxia.
The vaccine against the swine flu is expensive, it may have unpleasant or even dangerous side effects. The vaccine against the swine flu or any other panic generated by the media industry is cheap, pleasant and available for each and all: good, old, proven practical Epicurean philosophy.
For Living the Good Life Stress-Free: Orientation
We all need orientation to guide us from pain to pleasure, from stress to happiness, from confusion to clarity. Who gives us what kind of orientation today in which form with what intent?
We learn very early which way to turn our face to get milk from mother’s breast or avoid a slap from mother’s hand, where to go for food, comfort, company and when to stop touching a hot stove. Our senses and our physical environment teach us what is good and healthy for us by producing a feeling of pleasure. What is bad for our health produces disgust. Pleasure and pain are the basic stop-and-go signals for our individual survival.
This would be enough if we weren’t so very social. But humans cannot survive on their own and therefore the social group will also teach us what is good and bad for the survival of the group. The group’s teachings might differ from what we learned through our direct sense feedback. Your senses tell you to devour all the food but if you don’t share it with (some of) your group members they might punish you and not share with you their food the next time.
So you learn to work out your survival strategies balancing your individual needs as felt by your drives and tastes with the group values as experienced through daily practice, learning conflict and expectation management. This is hard enough and it takes years to find your place in the group in such a way that you can still live also according to your personal drives and tastes.
Your job to find orientation will get even more difficult or even impossible if your social environment keeps on sending you ambiguous messages by, e.g., commanding you not to lie but at the same time everybody lying to you about a life after death.
As a consequence you will be disoriented and will try to work out strategies to get along within this system. You can choose to conform to the system and pretend to follow its rules, being incongruent with your own inner beliefs. Or you can choose “to take arms against a sea of troubles and by opposing” become incongruent with the value system and acceptable behavior patterns of your social environment. In both cases you will ruin your mental and possibly also your physical health. You will perceive the most widespread incongruities mostly as conscience conflicts and stress.
What can you do if you don’t wish stress to ruin your health and happiness ? What other options can you have?
You could find a value system linked to behavior patterns and corresponding lifestyles in a congruent manner. In other words you might seek and find people who walk their talk and their thoughts, words and acts are congruent not only among themselves but they resonate with your own deepest needs as well.
I have good news for you: There is such a proven and viable model of pragmatic and easy to follow values system. It is the 2300-years-old practical Epicurean philosophy. It makes it easy to be honest and happy at the same time. It has been hushed up and defamed by the competing philosophies and worldviews of the Platonist, Stoic, Skeptic as well as Christian theoreticians and theologians but it never stopped giving simple practical orientation to reasonable, rational and honest people. For an enormously long period of 800 years, from 300 BCE till 500 CE (almost four times longer than the existence of the US!), it was even the most widespread worldview and lifestyle of the non-fanatical, pragmatic middle class of the Greek and Roman world.
Professional philosophers mostly know how relevant Epicurean attitudes, worldview and life conduct are today and how many of our stress-related and ecological problems would be solved if we only adopted and applied them. Unfortunately they don’t know how to say all this in simple language that is understandable also for everybody. The overwhelming majority of psychologists and sociologists, educators and life coaches has either never heard about Epicureanism or if they did, they erroneously believe that it is about eating and drinking. Anyway they are churning out ever “new” happiness recipes, as if re-inventing the wheel every week.
I will endeavour to make the practical Epicurean happiness guidance available for everyone who needs orientation but cannot accept childish myths or spiritual hocus-pocus supplied by organizations, groups or individuals with the aim of turning you into a docile instrument for their profit/power increasing machinery. Re-discovering the Epicurean system of values, attitudes and behaviour patterns might make you feel reborn in a friendly and sustainable world, enabling you to live in harmony with yourself and with your social and natural environment.
Epicurean solutions for our burning problems – Prof. Hossenfelder’s views (5): Epicurus’s philosophy guides and cures
Prof. Malte Hossenfelder says that Epicurus reminds us what philosophy can and should do: the science to help us plan and conduct our lives.
Nowadays philosophy is hardly more than scientific speculation about linguistic phenomena. Even ethics consists mainly in the discussion of its own methods. In most forewords to philosophical books on ethics you can read that the author’s aim is to find ways how ethical norms could be established but no author even suggests that he could set up such norms of behavior.
On the contrary: Epicurus has given us practicable ethical norms – practiced by his followers unchanged for 800 years. He showed a practicable way how to live if you want to be happy and he did this in a simple language understandable for people with basic education.
At the same time Epicurus didn’t only teach and preach but he lived in accordance with his own teachings and so he became an inspiring role model for all those who decided to lead a happy life.
Epicurean philosophy applied in everyday life has been guiding and curing stressed, disoriented, suffering people for 2300 years now. It is easy to understand and simple to follow. It is compatible with science and its practice has such side effects as producing a major contribution to sustainabilty.
All you need is to take the decision: I want to be happy in tghis life because there is no other life ahead.
intoxicated by liberation philosophy
“The best of life is but intoxication.” (Byron)
In my younger days it was vodka, whiskey, wine, sex, romantic love, theater, movies, literature, philosophy I got intoxicated with. Nowadays it’s mostly just literature and philosophy. Luckily I take up ideas slowly and forget them fast (some of my friends suggest that this could possibly be a retarded effect of all the alcohol I got intoxicated with in my younger days), so I can re-read pages again and again on human bondage and liberation by Epicurus, Michel Montaigne, Voltaire, Esther Vilar, Bertrand Russell, Kurt Vonnegut, Manfred Max-Neef and about a dozen of other authors experiencing every time almost the same thrill I felt when I first read them. Is this an anticipation of the beatitudes promised by Alzheimer ‘s?
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