365:, Epicurus presented three principles as to the nature of the physical world, i.e. that that which exists cannot come into being from that which does not exist, that which is destroyed does not cease to exist, and all that exists now always did exist and always will. The object of these principles was to establish the fact that all that constitutes the world is permanent and unchanging. Epicurean physics held that the entire universe consisted of two things: matter and void. Matter is made up of atoms, which are tiny bodies that have only the unchanging qualities of shape, size, and weight. The Epicureans believed that atoms were unchanging because the world was ordered and that changes had to have specific and consistent sources, e.g. a plant species only grows from a seed of the same species, but that in order for the universe to persist, what it is ultimately made up of must not be able to be changed or else the universe would be essentially destroyed.
1074:
politics would not release one from fear and he advised against a life of politics. Epicurus also discouraged contributing to political society by starting a family, as the benefits of a wife and children are outweighed by the trouble brought about by having a family. Instead
Epicurus encouraged a formation of a community of friends outside the traditional political state. This community of virtuous friends would focus on internal affairs and justice. However, Epicureanism is adaptable to circumstance as is the Epicurean approach to politics. The same approaches will not always work in protection from pain and fear. In some situations it will be more beneficial to have a family and in other situations it will be more beneficial to participate in politics. It is ultimately up to the Epicurean to analyse their circumstance and take whatever action befits the situation.
1306:
asteroids, the creation and destruction of cosmoi, and the paths of planetary bodies through space. In
Epicurus' time, long before any modern technological advances such as microscopes or telescopes which allow us to establish greater knowledge of these phenomena, these were all examples of things that, as far as the limits of human knowledge extended, it was impossible to establish certainty with regards to their causes, or how they occurred. Epicurus elaborates on how one may reason regarding such things so as to come to reasonable conclusions without undue certainty, so as to maintain
462:
straight oar in the water, it appears bent. The
Epicurean would argue that the image of the oar, that is, the atoms traveling from the oar to the observer's eyes, has been shifted and thus really does arrive at the observer's eyes in the shape of a bent oar. The observer makes the error in assuming that the image he or she receives correctly represents the oar and has not been distorted in some way. In order to not make erroneous judgments about perceivable things and instead verify one's judgment, Epicureans believed that one needed to obtain "clear vision" (
394:
motion is what allowed for the creation of the universe, since as more and more atoms swerved and collided with each other, objects were able to take shape as the atoms joined together. Without the swerve, the atoms would never have interacted with each other, and simply continued to move downwards at the same speed. Epicurus also felt that the swerve was what accounted for humanity's free will. If it were not for the swerve, humans would be subject to a never-ending chain of cause and effect. This was a point which
Epicureans often used to criticize
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overindulgence in such pleasure. Epicurus actively recommended against passionate love, and believed it best to avoid marriage altogether. He viewed recreational sex as a natural, but not necessary, desire that should be generally avoided. Since the political life could give rise to desires that could disturb virtue and one's peace of mind, such as a lust for power or a desire for fame, participation in politics was discouraged. Further, Epicurus sought to eliminate the fear of the gods and
985:: These desires are innate to humans, but they do not need to be fulfilled for their happiness or their survival. Wanting to eat delicious food when one is hungry is an example of a natural but not necessary desire. The main problem with these desires is that they fail to substantially increase a person's happiness, and at the same time require effort to obtain and are desired by people due to false beliefs that they are actually necessary. It is for this reason that they should be avoided.
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1038:. The social contract theory established by Epicureanism is based on mutual agreement, not divine decree. He defined justice as an agreement made by people not to harm each other. The point of living in a society with laws and punishments is to be protected from harm so that one is free to pursue happiness. Because of this, laws that do not contribute to promoting human happiness are not just. He gave his own unique version of the
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1206:. The Principal Doctrines exemplify the Epicurean philosophers' practice of publishing summaries and outlines of their teachings for easy memorization. However, they are so concise and short that it's difficult to understand them in depth without the context of additional commentaries and writings by ancient sources or by modern Epicurean practitioners, whenever possible.They are often cited as "PDs" in English.
40:
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1119:, or the space between worlds. Contrarily, the idealist (sometimes called the "non-realist position" to avoid confusion) position holds that the gods are just idealized forms of the best human life, and it is thought that the gods were emblematic of the life one should aspire towards. The debate between these two positions was revived by A. A. Long and David Sedley in their 1987 book,
1086:. It believes in the soul, but suggests that the soul is mortal and material, just like the body. Epicurus rejected any possibility of an afterlife, while still contending that one need not fear death: "Death is nothing to us; for that which is dissolved, is without sensation, and that which lacks sensation is nothing to us." From this doctrine arose the Epicurean Epitaph:
979:: These desires are limited desires that are innately present in all humans; it is part of human nature to have them. They are necessary for one of three reasons: necessary for happiness, necessary for freedom from bodily discomfort, and necessary for life. Clothing and shelter would belong to the first two categories, while something like food would belong to the third.
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could be broken down into a smaller subsection of the substance. Atoms are constantly moving in one of four different ways. Atoms can simply collide with each other and then bounce off of each other. When joined with each other and forming a larger object, atoms can vibrate as they collide into each other while still maintaining the overall shape of the larger object.
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It is not by an unbroken succession of drinking bouts and of revelry, not by sexual lust, nor the enjoyment of fish and other delicacies of a luxurious table, which produce a pleasant life; it is sober reasoning, searching out the grounds of every choice and avoidance, and banishing those beliefs through which the greatest tumults take possession of the soul.
488:) are how we perceive pleasure and pain. They are analogous to sensations in that they are a means of perception, but they perceive our internal state as opposed to external things. According to Diogenes Laertius, feelings are how we determine our actions. If something is pleasurable, we pursue that thing, and if something is painful, we avoid that thing.
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the senses were perceiving, the manner in which they were emitted caused the observer to experience those sensations, e.g. red particles were not themselves red but were emitted in a manner that caused the viewer to experience the color red. The atoms are not perceived individually, but rather as a continuous sensation because of how quickly they move.
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3627:, 175: "those who firmly maintain that god exists will be forced into impiety; for if they say that he takes care of everything, they will be saying that god is the cause of evils, while if they say that he takes care of some things only or even nothing, they will be forced to say that he is either malevolent or weak"
430:), they can be verified and corrected through further sensory information. For example, if someone sees a tower from far away that appears to be round, and upon approaching the tower they see that it is actually square, they would come to realize that their original judgement was wrong and correct their wrong opinion.
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traditions. To
Epicureans all our social relations are a matter of how we perceive each other, of customs and traditions. No one is inherently of higher value or meant to dominate another. That is because there is no metaphysical basis for the superiority of one kind of person, all people are made of
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I learn that your bodily inclination leans most keenly towards sexual intercourse. If you neither violate the laws nor disturb well established morals nor sadden someone close to you, nor strain your body, nor spend what is needed for necessities, use your own choice as you wish. It is sure difficult
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involve mental processes and states; feelings of joy, the lack of fear, and pleasant memories are all examples of pleasures of the mind. These pleasures of the mind do not only exist in the present, but also in the past and future, since memory of a past pleasant experience or the expectation of some
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Moreover, the sum of things is unlimited both by reason of the multitude of the atoms and the extent of the void. For if the void were infinite and bodies finite, the bodies would not have stayed anywhere but would have been dispersed in their course through the infinite void, not having any supports
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Some of the
Principal Doctrines are organized into groups and are meant to be studied together. The first four doctrines make up the Tetrapharmakos (Four Cures). PD's 10-13 discuss the Epicurean philosophy of science. PD's 18-21 explain the natural limits of desires and in time, and how the flesh is
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Epicureanism does not deny the existence of the gods; rather it denies their involvement in the world. According to
Epicureanism, the gods do not interfere with human lives or the rest of the universe in any way – thus, it shuns the idea that frightening weather events are divine retribution. One of
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Epicurus laid great emphasis on developing friendships as the basis of a satisfying life. The avoidance or freedom from hardship and fear is ideal to the
Epicureans. While this avoidance or freedom could conceivably be achieved through political means, it was insisted by Epicurus that involvement in
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regarding learning. Plato argues that learning requires us to already have knowledge of what we are learning, or else we would be unable to recognize when we had successfully learned the information. Preconceptions, Epicureans argue, provide individuals with that pre-knowledge required for learning.
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Epicureans had a very specific understanding of what the greatest pleasure was, and the focus of their ethics was on the avoidance of pain rather than seeking out pleasure. As evidence for this, Epicureans say that nature seems to command us to avoid pain, and they point out that all animals try to
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When we say ... that pleasure is the end and aim, we do not mean the pleasures of the prodigal or the pleasures of sensuality, as we are understood to do by some through ignorance, prejudice or wilful misrepresentation. By pleasure we mean the absence of pain in the body and of trouble in the soul.
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Epicureanism states that atoms are unable to be broken down into any smaller parts because void is necessary for matter to move. Anything which consists of both void and matter can be broken down, while if something contains no void then it has no way to break apart because no part of the substance
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While the pursuit of pleasure formed the focal point of the philosophy, this was largely directed to the "static pleasures" of minimizing pain, anxiety and suffering. From this understanding, Epicureans concluded that the greatest pleasure a person could reach was the complete removal of all pain,
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Epicureans believed that senses also relied on atoms. Every object was continually emitting particles from itself that would then interact with the observer. All sensations, such as sight, smell, or sound, relied on these particles. While the atoms that were emitted did not have the qualities that
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was inherently self-interested. Justice was deemed good because it was seen as mutually beneficial. Individuals would not act unjustly even if the act was initially unnoticed because of possibly being caught and punished. Both punishment and fear of punishment would cause a person disturbance and
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An individual's preconceptions are his or her concepts of what things are, e.g. what someone's idea of a horse is, and these concepts are formed in a person's mind through sensory input over time. When the word that relates to the preconception is used, these preconceptions are summoned up by the
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God either wants to eliminate bad things and cannot, or can but does not want to, or neither wishes to nor can, or both wants to and can. If he wants to and cannot, then he is weak – and this does not apply to God. If he can but does not want to, then he is spiteful – which is equally foreign to
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If I had time I would add to my little book the Greek, Latin and French texts, in columns side by side. And I wish I could subjoin a translation of
Gassendi's Syntagma of the doctrines of Epicurus, which, notwithstanding the calumnies of the Stoics and caricatures of Cicero, is the most rational
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is the physical or mental pleasures that involve action or change. Eating delicious food, as well as fulfilling desires and removing pain, which is itself considered a pleasurable act, are all examples of kinetic pleasure in the physical sense. According to
Epicurus, feelings of joy would be an
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Epicureanism bases its ethics on a hedonistic set of values, seeing pleasure as the chief good in life. Hence, Epicurus advocated living in such a way as to derive the greatest amount of pleasure possible during one's lifetime, yet doing so moderately in order to avoid the suffering incurred by
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When not prevented by other atoms, all atoms move at the same speed naturally downwards in relation to the rest of the world. This downwards motion is natural for atoms; however, as their fourth means of motion, atoms can at times randomly swerve out of their usual downwards path. This swerving
124:(the absence of bodily pain) through knowledge of the workings of the world and limiting desires. Correspondingly, Epicurus and his followers generally withdrew from politics because it could lead to frustrations and ambitions that would conflict with their pursuit of virtue and peace of mind.
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position). The realist position holds that Epicureans understand the gods as existing as physical and immortal beings made of atoms that reside somewhere in reality. However, the gods are completely separate from the rest of reality; they are uninterested in it, play no role in it, and remain
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Since Epicureans thought that sensations could not deceive, sensations are the first and main criterion of truth for Epicureans. Even in cases where sensory input seems to mislead, the input itself is true and the error arises from our judgments about the input. For example, when one places a
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in The Lives and Opinions of Eminent Philosophers. In Letter to Pythocles, Epicurus treats the things for which there is uncertainty in how they occur. His train of thought is explicated through meteorological phenomena: various weather events as well as celestial phenomena in space such as
491:
The idea of "presentational applications of the mind" is an explanation for how we can discuss and inquire about things we cannot directly perceive. We receive impressions of such things directly in our minds, instead of perceiving them through other senses. The concept of "presentational
1737:(absence of pain) as the height of happiness. He also considered prudence an important virtue and perceived excess and overindulgence to be contrary to the attainment of ataraxia and aponia. Epicurus preferred "the good", and "even wisdom and culture", to the "pleasure of the stomach".
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unable to learn these limits but the mind can. PD's 22-25 deal with the importance of the canon, or the Epicurean standard of truth. PD's 31-38 explain the Epicurean doctrines on justice based on mutual advantage and contractarianism. PD's 39-40 call for an intimate society of friends.
991:: These desires are neither innate to humans nor required for happiness or health; indeed, they are also limitless and can never be fulfilled. Desires of wealth or fame would fall in this class, and such desires are to be avoided because they will ultimately only bring about discomfort.
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philosophy and method of studying nature. It included the most complete detail of the ancient conversations that led to the development of atomist theory, a doctrine of innumerable worlds, and an explanation of the phenomenon of time that posits an early form of relativism. Epicurus'
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While Epicurus sought moderation at meals, he was also not averse to moderation in moderation, that is, to occasional luxury. Called "The Garden" for being based in what would have been a kitchen garden, his community also became known for its Eikas (Greek εἰκάς from εἴκοσῐ
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involve sensations of the body, such as the act of eating delicious food or of being in a state of comfort free from pain, and exist only in the present. One can only experience pleasures of the body in the moment, meaning they only exist as a person is experiencing them.
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There was an Epicurean vaunted, that divers of other sects of philosophers did after turn Epicureans, but there was never any Epicurean that turned to any other sect. Whereupon a philosopher that was of another sect, said; The reason was plain, for that cocks may be made
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god's nature. If he neither wants to nor can, he is both weak and spiteful, and so not a god. If he wants to and can, which is the only thing fitting for a god, where then do bad things come from? Or why does he not eliminate them?|Lactantius|De Ira DeorumLactantius,
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is the pleasure one feels while in a state without pain. Like kinetic pleasures, katastematic pleasures can also be physical, such as the state of not being thirsty, or mental, such as freedom from a state of fear. Complete physical katastematic pleasure is called
1322:
is a summary of his ethical teachings written in the epistolary literary style, and addressed to a student. It addresses theology, the hierarchies of desires, how to carry choices and avoidances in order to achieve net pleasure, and other aspects of
1054:, it is possible that some political association could be seen as beneficial by some Epicureans. Some political associations could lead to certain benefits to the individual that would help to maximize pleasure and avoid physical or mental distress.
1230:'s basic guideline as to how to live the happiest possible life, based on the first four of the doctrines. This poetic doctrine was handed down by an anonymous Epicurean who summed up Epicurus' philosophy on happiness in four simple lines:
98:
insofar as it declares pleasure to be its sole intrinsic goal. However, the concept that the absence of pain and fear constitutes the greatest pleasure, and its advocacy of a simple life, make it very different from hedonism as
474:
mind into the person's thoughts. It is through our preconceptions that we are able to make judgments about the things that we perceive. Preconceptions were also used by Epicureans to avoid the paradox proposed by Plato in the
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because one will not be anxious about becoming discomforted since one would have so few desires anyway. The Epicureans divide desires into three classes: natural and necessary, natural but not necessary, and vain and empty:
247:. Epicurus emphasized friendship as an important ingredient of happiness, and the school seems to have been a moderately ascetic community which rejected the political limelight of Athenian philosophy. They were fairly
3566:: "EPICURUS's old questions are yet unanswered. Is he willing to prevent evil, but not able? then is he impotent. Is he able, but not willing? then is he malevolent. Is he both able and willing? whence then is evil?"
1173:
Since most of the 37 books "On Nature" are lost, the Principal Doctrines and Epicurus' Letters to Herodotus, Menoeceus, and Pythocles are the most authoritative writings on Epicureanism. Similarly, Lucretius' poem
1150:) is the name of a philosophical treatise in 37 books consisting of lectures written by Epicurus, which can be considered his main work, however, it has mostly been lost. Some excerpts have survived compiled from
368:
Epicurus holds that there must be an infinite supply of atoms, although only a finite number of types of atoms, as well as an infinite amount of void. Epicurus explains this position in his letter to Herodotus:
1725:), it has been commonly misunderstood since ancient times as a doctrine that advocates the partaking in fleeting pleasures such as sexual excess and decadent food. This is not the case. Epicurus regarded
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had said when asked "why it was that pupils from all the other schools went over to Epicurus, but converts were never made from the Epicureans?" to which he responded: "Because men may become
1123:, in which the two argued in favour of the idealist position. While a scholarly consensus has yet to be reached, the realist position remains the prevailing viewpoint at this time.
1106:
The manner in which the Epicurean gods exist is still disputed. Some scholars say that Epicureanism believes that the gods exist outside the mind as material objects (the
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It is impossible to live a pleasant life without living wisely and well and justly, and it is impossible to live wisely and well and justly without living a pleasant life.
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1459:, it is settled that the argument of theodicy is from an academical source which is not only not Epicurean, but even anti-Epicurean. The earliest extant version of this
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the same atomic material and are thus naturally equal. Epicureans also discourage political participation and other involvement in politics. However Epicureans are not
3894:
Frischer, Bernard (1982), The Sculpted Word: Epicureanism and Philosophical Recruitment in Ancient Greece, Berkeley, California: University of California Press. pp. 42
1374:, until the 18th century only known as a poet of minor importance, rose to prominence as much of his work, along with other Epicurean material such as the lectures of
322:
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J. C. B. Gosling and C. C. W. Taylor. Katastematic and Kinetic Pleasures, in The Greeks On Pleasure. Eds. J. C. B. Gosling and C. C. W. Taylor. Clarendon Press, 1982
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Emphasis was placed on pleasures of the mind rather than on physical pleasures. The Epicureans further divided each of these types of pleasures into two categories:
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Some scholars have drawn parallels between Epicureanism and some eastern philosophies that similarly emphasize atomism or a lack of divine interference, such as
1619:
system remaining of the philosophy of the ancients, as frugal of vicious indulgence, and fruitful of virtue as the hyperbolical extravagances of his rival sects.
882:
potentially pleasing future can both be pleasurable experiences. Because of this, the pleasures of the mind are considered to be greater than those of the body.
382:. Some of these worlds could be vastly different from our own, some quite similar, and all of the worlds were separated from each other by vast areas of void (
963:
In order to do this an Epicurean had to control their desires, because desire itself was seen as painful. Not only will controlling one's desires bring about
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426:
The Epicureans believed that all sense perceptions were true, and that errors arise in how we judge those perceptions. When we form judgments about things (
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1090:("I was not; I have been; I am not; I do not mind."), which is inscribed on the gravestones of his followers and seen on many ancient gravestones of the
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presents the core arguments and theories of Epicureanism in one unified work. Many Epicurean texts have also been found on scrolls unearthed at the
1494:, it is apparent that the term is derived from the philosopher's name, in reference to his views which contradicted Jewish scripture, the strictly
470:
is characterized as sensation of an object that has been unchanged by judgments or opinions and is a clear and direct perception of that object.
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or counterchecks to send them back on their upward rebound. Again, if the void were finite, the infinity of bodies would not have anywhere to be.
176:
Epicureanism flourished in the Late Hellenistic era and during the Roman era, and many Epicurean communities were established in places such as
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1451:, and this argument may have been wrongly attributed to Epicurus by Lactantius, who, from his Christian perspective, regarded Epicurus as an
1195:
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244:
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applications of the mind" may have been introduced to explain how we learn about things that we cannot directly perceive, such as the gods.
458:) was said to have been added by later Epicureans. These criteria formed the method through which Epicureans thought we gained knowledge.
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of all the things which wisdom has contrived which contribute to a blessed life, none is more important, more fruitful, than friendship
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in 1887. This work features a collection of writings by Epicurus that explain the values and beliefs of Ancient Epicurian philosophy.
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466:) of the perceivable thing by closer examination. This acted as a justification for one's judgements about the thing being perceived.
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227:, Epicurus bought a property for his school called "Garden", which later became the name of Epicurus' school. Its members included
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DeWitt, Norman Wentworth (1964), Epicurus and His Philosophy, Minneapolis, Minnesota: University of Minnesota Press. pp. 104-105
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Part of Herculaneum Papyrus 1005 (P.Herc.1005), col. 5. Contains Epicurean tetrapharmakos from Philodemus' Adversus Sophistas.
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and thereby the highest form of happiness. Unnecessary and, especially, artificially produced desires were to be suppressed.
967:, as one will rarely suffer from not being physically satisfied, but controlling one's desires will also help to bring about
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by Athenian standards, including women and slaves. Community activities held some importance, particularly the observance of
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1042:, which differs from other formulations by emphasizing minimizing harm and maximizing happiness for oneself and others:
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also leaned considerably toward Epicureanism, which led to his plea against the death sentence during the trial against
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Glei, Reinhold F. (1988). "Et invidus et inbecillus. Das angebliche Epikurfragment bei Laktanz, De ira dei 13, 20–21".
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In modern popular usage, an Epicurean is a connoisseur of the arts of life and the refinements of sensual pleasures;
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Long, A.A.; Sedley, D.N. (1987). The Hellenistic Philosophers. Vol. 1. New York: Cambridge University Press. p. 26.
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165:, a wealthy Epicurean in the 2nd century CE, had a portico wall inscribed with tenets of the philosophy erected in
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of Epicureanism; however, there are independent attestations of his ideas from his later disciples. The epic poem
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Sedley, David (1998). "Theophrastus and Epicurean Physics". In van Ophuijsen, J. M.; van Raalte, Marlein (eds.).
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Konstan, David, "Epicurus", The Stanford Encyclopedia of Philosophy (Fall 2013 Edition), Edward N. Zalta (ed.),
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114:, Epicurus believed that the greatest good was to seek modest, sustainable pleasure in the form of a state of
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Epicureanism and scientific debates. Antiquity and late reception, volume I: language, medicine, meteorology
1745:, "twenty"), feasts of the twentieth (of the Greek month), which was otherwise considered sacred to the god
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published several works on Epicureanism in English. Attacks by Christians continued, most forcefully by the
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If one follows only natural and necessary desires, then, according to Epicurus, one would be able to reach
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By the late third century CE, however, there was little trace of its existence. With growing dominance of
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as, from slight evidence, Epicurus did not eat meat, although no prohibition against eating meat was made.
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wrote two books forcefully reviving Epicureanism. Shortly thereafter, and clearly influenced by Gassendi,
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Epicurean ideas on politics disagree with other philosophical traditions, namely the Stoic, Platonist and
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192:. By the late 3rd century CE, Epicureanism all but died out, being opposed by other philosophies (mainly
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and a general attack on superstition and divine intervention. Epicureanism was originally a challenge to
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1441:, a famous argument against the existence of an all-powerful and providential God or gods. This type of
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The Principal Doctrines are forty authoritative conclusions set up as official doctrines by Epicurus,
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302:, a late Hellenistic Epicurean, and Epicurus himself, attesting to the school's enduring popularity.
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http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0258%3Abook%3D4%3Achapter%3D6
3488:
3120:
Sedley, David (2011). "Epicurus' theological innatism". In Fish, Jeffrey; Sanders, Kirk R. (eds.).
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to imagine, however, that none of these would be a part of sex because sex never benefitted anyone.
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1522:, c. 1483, after the discovery of an early manuscript in 1417 by the humanist and papal secretary
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includes inline translations of Vatican Sayings, Principal Doctrines, and the Letter to Menoeceus
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argument (God is omnipotent, God is good, but Evil exists) was one favoured by the ancient Greek
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The Presocratics at Herculaneum: A Study of Early Greek Philosophy in the Epicurean Tradition
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both physical and mental. The ultimate goal then of Epicurean ethics was to reach a state of
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2186:
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1611:
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1362:, although his work has not survived. Other adherents to the teachings of Epicurus included
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the fears the Epicurean ought to be freed from is fear relating to the actions of the gods.
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5141:
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4548:
4451:
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3160:
Konstan, David (2011). "Epicurus on the gods". In Fish, Jeffrey; Sanders, Kirk R. (eds.).
1658:
In France, where perfumer/restaurateur Gérald Ghislain refers to himself as an Epicurean,
1624:
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1535:
1514:
1437:
1176:
1046:
1025:
591:
248:
137:
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2404:
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2187:
2074:. Translated by Hicks, R. D. Cambridge, Mass: Harvard University Press. pp. 573–575.
1749:, and also corresponding to the final day of the rites of initiation to the mysteries of
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avoid pain as much as possible. Epicureanism divided pleasure into two broad categories:
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2130:
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1499:
1343:
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754:
679:
531:
341:
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3945:
3881:
7909:
7503:
7415:
7345:
7087:
6877:
6811:
6768:
6262:
6048:
6030:
5507:
5340:
4368:
3770:
3421:
3223:
Buchheit, Vinzenz (2007). "Epicurus' Triumph of the Mind". In Gale, Monica R. (ed.).
3193:
3162:
3122:
3042:
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1555:
1540:
1479:
1375:
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606:
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303:
256:
158:
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2891:("Justly" here means to prevent a "person from harming or being harmed by another".)
1110:
position), while others assert that the gods only exist in our minds as ideals (the
378:
Because of the infinite supply of atoms, there are an infinite number of worlds, or
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6148:
6138:
6087:
6053:
5992:
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5230:
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4618:
3855:
Cyril Bailey, Epicurus: The Extant Remains, Oxford: Clarendon Press, 1926, p.131
3722:"Cambridge Platonists | Seventeenth-Century, Rationalism, Theology | Britannica"
2802:
1663:
1394:
and duty, and guilty of withdrawing from public life. Another ancient source is
1249:
1159:
1083:
295:
196:) that were then in the ascent. Interest in Epicureanism was resurrected in the
189:
150:
75:
39:
3272:
1382:. Another major source of information is the Roman politician and philosopher
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7013:
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6282:
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4633:
4414:
4373:
4190:
3988:, edited with introduction, translation, and notes, Naples: Bibliopolis, 1993.
3963:
3557:
3405:
3312:
2717:
2483:
2229:
Handbook of Greek Philosophy: From Thales to the Stoics Analysis and Fragments
1792:
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181:
154:
111:
79:
59:
55:
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1716:
implies a love or knowledgeable enjoyment especially of good food and drink.
1595:
In the 17th century, the French Franciscan priest, scientist and philosopher
7390:
7385:
7245:
7172:
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6978:
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6724:
6714:
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6002:
5779:
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5464:
5439:
5429:
5320:
5279:
5240:
5192:
5154:
5126:
5098:
4994:
4914:
4720:
4700:
4378:
3334:
3209:
1519:
1363:
1359:
1324:
1275:
901:, are two of the katastematic pleasures and often seen as the focal ones to
749:
724:
690:
664:
586:
362:
267:
220:
142:
87:
17:
6615:
2746:
Stoics, Epicureans, and Sceptics: An Introduction to Hellenistic Philosophy
2518:
Stoics, Epicureans, and Sceptics: An Introduction to Hellenistic Philosophy
2429:
Stoics, Epicureans, and Sceptics: An Introduction to Hellenistic Philosophy
2383:
Stoics, Epicureans, and Sceptics: An Introduction to Hellenistic Philosophy
2357:
Stoics, Epicureans, and Sceptics: An Introduction to Hellenistic Philosophy
2047:
Stoics, Epicureans, and Sceptics: An introduction to Hellenistic Philosophy
2027:
Stoics, Epicureans, and Sceptics: An Introduction to Hellenistic Philosophy
1115:
completely undisturbed by it. Instead, the gods live in what is called the
1676:
identified himself as strongly sympathetic to Epicureanism and Lucretius.
1386:, although he was highly critical, denouncing the Epicureans as unbridled
7220:
7127:
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5040:
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4798:
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4750:
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4705:
4695:
4646:
4409:
4404:
4358:
3335:"Epicurus.info : E-Texts : Introduction to the Epicurus Reader"
2797:
2402:
Asmis, Elizabeth (2009). "Epicurean empiricism". In Warren, James (ed.).
2327:
Asmis, Elizabeth (2009). "Epicurean empiricism". In Warren, James (ed.).
2185:
Asmis, Elizabeth (2009). "Epicurean empiricism". In Warren, James (ed.).
2132:
Stoics, Epicurus, and Sceptics: An Introduction to Hellenistic Philosophy
1727:
1701:
1697:
1693:
1491:
1474:
Epikoros is a Jewish term figuratively meaning "a heretic", cited in the
1443:
1399:
1387:
1339:
1307:
1111:
1024:
Epicurus was also an early thinker to develop the notion of justice as a
923:
902:
898:
739:
714:
659:
611:
556:
541:
512:
315:
307:
263:
212:
208:
166:
116:
107:
95:
91:
63:
44:
4287:
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454:). A fourth criterion called "presentational applications of the mind" (
6847:
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6758:
6753:
6585:
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6427:
6249:
6095:
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5731:
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4929:
4906:
4010:
Routledge History of Philosophy, Volume II. From Aristotle to Augustine
3640:
3636:
3610:
3320:
1885:
1750:
1689:
1475:
1452:
1028:, and in part attempts to address issues with the society described in
1017:
684:
236:
177:
71:
3790:
A Comparative History of World Philosophy: From the Upanishads to Kant
3413:
3292:
131:
preserves three letters written by Epicurus, as well as a list of the
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6763:
6422:
6412:
6110:
6012:
5784:
5701:
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5469:
5381:
5197:
4424:
1746:
1733:
1584:
1545:
1487:
1391:
1383:
1338:
The Epicurea is a collection of texts, fragments, and testimonies by
1327:
917:
894:
729:
709:
287:
224:
216:
185:
4293:
4130:
Die Modellierung epikureischer "personae" in der römischen Literatur
3602:
2887:"Epicurus Principal Doctrines 5 and 31 transl. by Robert Drew Hicks"
1918:. The Cambridge History of Hellenistic Philosophy. pp. 795–96.
4028:
A History of Ancient Philosophy: The Systems of the Hellenistic Age
1863:
325:, was also an adept of the school. In the 2nd century CE, comedian
6928:
6590:
5876:
5618:
5593:
5287:
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4429:
3944:
1721:
1568:
1508:
1403:
1217:
1029:
252:
170:
38:
3882:"Philodemus: Epigrams (excerpted from The Greek Anthology 11.44)"
2587:
Epicurus, "Letter to Menoeceus", contained in Diogenes Laertius,
4755:
4276:
1719:
Because Epicureanism posits that pleasure is the ultimate good (
1704:
in its belief that great excess leads to great dissatisfaction.
734:
476:
7571:
6313:
5851:
5813:
4479:
4315:
4311:
4119:
Masi, Francesca; Morel, Pierre-Marie; Verde, Francesco (2023).
2242:
Konstan, David (2011). Fish, Jeffrey; Sanders, Kirk R. (eds.).
1864:"The Popularity of Epicureanism in Late-Republic Roman Society"
1410:
reports slanderous stories, circulated by Epicurus' opponents.
6773:
3348:
Reconciling Justice and Pleasure in Epicurean Contractarianism
1552:. In fact, Epicurus appears to represent the ultimate heresy.
1370:
about the tenets of the philosophy. The Epicurean philosopher
1262:
Three letters of Epicurus are preserved by Diogenes Laertius.
5809:
4148:
Supplement to Diogenes of Oinoanda: The Epicurean Inscription
4092:
Epicurus: His Continuing Influence and Contemporary Relevance
2962:
2960:
2958:
2956:
2954:
2952:
2950:
2948:
2946:
2671:
http://plato.stanford.edu/archives/fall2013/entries/epicurus/
840:, seeing those two fears as chief causes of strife in life.
2770:
Epicurus and Democritean Ethics: An Archaeology of Ataraxia
4303:
4271:
3973:, Volume 1, Cambridge: Cambridge University Press, 1987. (
3293:"The Reductionist and Compatibilist Argument of Epicurus'
3257:(2. ed.). University of California Press. p. 18.
3227:. New York, NY: Oxford University Press. pp. 110–111.
4099:
Dynamic Reading: Studies in the Reception of Epicureanism
4094:. Rochester, New York: RIT Cary Graphic Arts Press, 2003.
3678:
Trans. Robert Pinsky, The Inferno of Dante, p. 320 n. 11.
3168:. United Kingdom: Cambridge University Press. pp.
3128:. United Kingdom: Cambridge University Press. pp.
262:
The school's popularity grew and it became, along with
4179:
How to Be an Epicurean: The Ancient Art of Living Well
3390:
A. A. Long (1974), "Review: The Letter to Herodotus",
1274:(not the historian) was written as an introduction to
921:, and complete mental katastematic pleasure is called
2700:
Splawn, Clay (2002). "Updating Epicurus's Concept of
1427:
criticizes Epicurus at several points throughout his
255:, a monthly social gathering. Some members were also
4181:. New York: Basic Books (Hachette Book Group), 2019.
3068:
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2106:
2104:
2102:
2070:
Lives of Eminent Philosophers: Volume II: Books 6-10
2008:
2006:
2004:
1518:
manuscript, copied by an Augustinian friar for Pope
1478:, referring to one who does not have a share in the
153:, mostly works written by the Epicurean philosopher
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4632:
4604:
4595:
4586:
4534:
4513:
4443:
4397:
4349:
2772:. New York, NY: University of Cambridge. p. 4.
1680:as a denomination also claims the Epicurean label.
161:along with fragments of works by Epicurus himself.
3747:"Full text of "The writings of Thomas Jefferson;""
2470:Tsouna, Voula (2016). "Epicurean Preconceptions".
2335:. Cambridge: Cambridge University Press. pp.
2250:. Cambridge: Cambridge University Press. pp.
2067:
1666:approach to Epicureanism. In his 2011 book titled
1166:. Important parts of Book II are preserved in the
3843:Berenice II and the Golden Age of Ptolemaic Egypt
2737:
2735:
2374:
2372:
2348:
2346:
2292:
2290:
2288:
2286:
2123:
2121:
2119:
2038:
2036:
1811:"The Hidden History of Greco-Roman Vegetarianism"
4304:Epicurus.net – Epicurus and Epicurean Philosophy
3689:The Works of Francis Bacon, Volume 1/Apophthegms
2231:. Canada: Trafford Publishing. pp. 193–197.
30:"Epicurean" redirects here. For other uses, see
4085:Living for Pleasure: An Epicurean Guide to Life
3986:Diogenes of Oinoanda. The Epicurean inscription
3225:Oxford Readings in Classical Studies: Lucretius
3155:
3153:
3151:
3149:
2168:
2166:
2164:
2162:
2089:
2087:
2085:
2083:
2081:
1979:
1977:
1975:
1973:
1916:The Cambridge History of Hellenistic Philosophy
1232:
1162:. Most of the surviving papyri are kept in the
1133:List of English translations of De rerum natura
1061:
1010:
946:
847:
4164:. Cambridge: Cambridge University Press, 2009.
3959:(Two volume ed.). Loeb Classical Library.
3115:
3113:
3111:
3109:
3107:
2763:
2761:
2465:
2463:
1772:
1770:
1768:
1766:
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4327:
2971:. Cambridge, UK: Cambridge University Press.
2583:
2581:
2322:
2320:
2318:
2316:
816:
8:
4284:discussion forum and online resource library
1486:does not make any specific reference to the
1226:Tetrapharmakos, or "The four-part cure", is
4299:Epicurus.info – Epicurean Philosophy Online
3775:La puissance d'exister: Manifeste hédoniste
3237:
3072:
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1815:Saving Earth | Encyclopedia Britannica
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4174:. New York: Oxford University Press, 2008.
4101:. New York: Oxford University Press, 2012.
4087:. New York: Oxford University Press, 2022.
4067:: CS1 maint: location missing publisher (
3814:Cooper, David E.; James, Simon P. (2017).
3268:
3266:
3264:
2029:. New York, NY: Routledge. pp. 34–35.
1786:
1784:
823:
809:
499:
3489:"Epicurus: Letter to Menoeceus (Summary)"
3196:(1993). "Aspects of Epicurean Theology".
1571:, but capons could never be made cocks.
141:(Latin for "On the Nature of Things") by
4172:Epicureanism at the Origins of Modernity
3513:Epicurus (2010). Usener, Hermann (ed.).
438:Epicurus is said to have proposed three
127:Few writings by Epicurus have survived.
120:(tranquility and freedom from fear) and
4162:The Cambridge Companion to Epicureanism
4037:Epicureanism: a very short introduction
3440:. Transaction Publishers. p. 346.
3248:
3246:
3099:The Cambridge companion to Epicureanism
3086:The Cambridge Companion to Epicureanism
2969:The Cambridge companion to epicureanism
2406:The Cambridge Companion to Epicureanism
2331:The Cambridge Companion to Epicureanism
2189:The Cambridge Companion to Epicureanism
1762:
511:
414:epistemology, one based on the senses.
4060:
3437:Theophrastus: Reappraising the sources
3011:
2619:
2548:
2536:
2410:. Cambridge University Press. p.
2193:. Cambridge University Press. p.
2172:
2093:
1983:
1776:
1684:Similarities with eastern philosophies
1398:, who composed a large inscription at
3563:Dialogues Concerning Natural Religion
1731:(tranquility, freedom from fear) and
1587:, but a eunuch never becomes a man."
282:, lasting strongly through the later
90:, and its main opponent later became
7:
4115:. Oxford: Voltaire Foundation, 2009.
3164:Epicurus and the Epicurean Tradition
3124:Epicurus and the Epicurean Tradition
2750:. New York, NY: Routledge. pp.
2433:. New York, NY: Routledge. pp.
2387:. New York, NY: Routledge. pp.
2361:. New York, NY: Routledge. pp.
2246:Epicurus and the Epicurean Tradition
2136:. New York, NY: Routledge. pp.
2051:. New York, NY: Routledge. pp.
1614:referred to himself as an Epicurean:
910:example of mental kinetic pleasure.
4507:Ancient Greek schools of philosophy
4132:. Tübingen: Narr Francke Attempto.
4090:Dane R. Gordon and David B. Suits,
3278:Stanford Encyclopedia of Philosophy
2522:. New York, NY: Routledge. p.
2305:. New York, NY: Routledge. p.
1946:Epicurus, Letter to Herodotus 38-39
1797:Stanford Encyclopedia of Philosophy
1358:writers espousing Epicureanism was
1240:What is terrible is easy to endure.
897:, and lack of disturbance of mind,
329:and wealthy promoter of philosophy
298:contain a large number of works by
4157:. Berlin–Boston: De Gruyter, 2021.
4123:. Leuven: Leuven University Press.
4111:Neven Leddy and Avi S. Lifschitz,
3869:Lives of the Eminent Philosophers,
1301:is the second letter preserved by
456:phantastikai epibolai tês dianoias
25:
4097:Brooke Holmes and W. H. Shearin,
4021:. University of California Press.
3952:Lives of the Eminent Philosophers
3705:Lives of the Eminent Philosophers
1839:University of Massachusetts Press
1623:Other modern-day Epicureans were
1544:, the Epicureans are depicted as
1180:probably follows Epicurus' work.
323:Lucius Calpurnius Piso Caesoninus
290:obtained from the library at the
278:, one of the dominant schools of
200:and continues in the modern era.
7889:
7888:
7875:
4193:
3955:. Vol. 2:10. Translated by
3933:
3817:Buddhism, Virtue and Environment
3560:paraphrased this passage in his
3371:. Manchester University, Indiana
3275:entry by David Konstans in the
1238:What is good is easy to get, and
410:Epicurean philosophy employs an
3846:, Oxford University Press, p.33
3708:Book IV, Chapter 6, section 45
3575:Mark Joseph Larrimore, (2001),
3026:A History of Western Philosophy
2301:Stoics, Epicureans and Sceptics
1862:MacGillivray, Erlend D (2012).
1834:The Philosophy of Vegetarianism
1463:appears in the writings of the
1088:Non fui, fui, non sum, non curo
1021:prevent them from being happy.
1016:The Epicurean understanding of
314:where he spoke out against the
211:taught and gained followers in
4277:Society of Friends of Epicurus
3687:Francis Bacon, Apothegms 280,
3579:, pp. xix–xxi. Wiley-Blackwell
3350:johnjthrasher.com October 2012
1700:. Epicureanism also resembles
1:
4113:Epicurus in the Enlightenment
3984:Martin Ferguson Smith (ed.),
3907:De Finibus Bonorum Et Malorum
3787:Scharfstein, Ben-Ami (1998).
2589:Lives of Eminent Philosophers
1924:10.1017/CHOL9780521250283.024
82:. His materialism led him to
7361:Ordinary language philosophy
4253:(1887) (Greek and Latin) at
4233:Resources in other libraries
4150:. Naples: Bibliopolis, 2003.
4108:. New York: Routledge, 1989.
3971:The Hellenistic Philosophers
1121:The Hellenistic Philosophers
215:, the capital of the island
78:, following in the steps of
62:based upon the teachings of
7411:Contemporary utilitarianism
7326:Internalism and externalism
3793:. SUNY Press. p. 202.
3554:Epicurus, Frag. 374, Usener
2967:Warren, James, ed. (2009).
2066:Diogenes, Laertius (1925).
1530:Middle Ages and Renaissance
1423:The early Christian writer
1285:appears to be a summary of
547:Julien Offray de La Mettrie
333:were prominent Epicureans.
7952:
6675:Svatantrika and Prasangika
4039:. Oxford, United Kingdom.
4035:Wilson, Catherine (2015).
3820:. Routledge. p. 105.
2227:Bakalis, Nikolaos (2005).
1187:
1164:National Library of Naples
1147:
1130:
484:Our feelings or emotions (
32:Epicurean (disambiguation)
29:
7869:
7584:
7567:
6974:
6320:
6309:
5897:Philosophy of mathematics
5887:Philosophy of information
5858:
5847:
4228:Resources in your library
4008:Furley, David J. (1999),
4003:, Oxford University Press
4001:The Morality of Happiness
3406:10.1017/S0009840X00241723
3313:10.1163/15685280260028377
2484:10.1163/15685284-12341304
1562:related to Epicureanism:
1502:and the Jewish belief in
1350:Other ancient testimonies
983:Natural but not necessary
348:, Epicureanism declined.
68:ancient Greek philosopher
5346:Alexander of Aphrodisias
4294:Epicureans on PhilPapers
4128:Sigl, Alexander (2023).
4026:Reale, Giovanni (1985),
3525:10.1017/CBO9780511711077
2742:Sharples, R. W. (1996).
2706:Journal of Value Inquiry
2514:Sharples, R. W. (1996).
2425:Sharples, R. W. (1996).
2379:Sharples, R. W. (1996).
2353:Sharples, R. W. (1996).
2297:Sharples, R. W. (1996).
2128:Sharples, R. W. (1996).
2043:Sharples, R. W. (1996).
2025:Sharples, R. W. (1998).
1378:, was discovered in the
1236:Don't worry about death;
286:. Deciphered carbonized
7921:Naturalism (philosophy)
7366:Postanalytic philosophy
7307:Experimental philosophy
5455:Lucius Annaeus Cornutus
5188:Thrasymachus of Corinth
4866:Metrodorus of Lampsacus
4452:On the Nature of Things
4146:Martin Ferguson Smith,
4106:The Epicurean Tradition
3840:Dee L. Clayman (2014),
3469:. G. BELL AND SONS, LTD
3210:10.1163/156852593X00484
2718:10.1023/A:1021997823870
1390:, devoid of a sense of
1196:Metrodorus of Lampsacus
597:Metrodorus of Lampsacus
7499:Social constructionism
6511:Hellenistic philosophy
5927:Theoretical philosophy
5902:Philosophy of religion
5892:Philosophy of language
5112:Aristippus the Younger
3625:Outlines of Pyrrhonism
3255:Hellenistic Philosophy
3043:"Death is Not the End"
2768:Warren, James (2002).
2690:Cicero, De Fin i 37-38
1910:Michael Frede (1999).
1791:David Konstan (2018).
1621:
1573:
1526:
1342:that was collected by
1255:
1223:
1204:Polyaenus of Lampsacus
1071:
1014:
961:
861:
788:"Wine, women and song"
645:Psychological hedonism
577:Aristippus the Younger
376:
280:Hellenistic philosophy
173:(present day Turkey).
48:
7882:Philosophy portal
7401:Scientific skepticism
7381:Reformed epistemology
5907:Philosophy of science
5589:Eudorus of Alexandria
5160:Asclepiades of Phlius
5117:Theodorus the Atheist
4017:O'Keefe, Tim (2010).
3999:Annas, Julia (1995),
3658:"Jewish Encyclopedia"
3463:"Letter to Pythocles"
3461:Yonge, Charles Duke.
3362:"Letter to Herodotus"
3291:O'Keefe, Tim (2002).
1890:The War With Catiline
1616:
1575:This echoed what the
1564:
1512:
1366:, who wrote the poem
1252:Papyrus, 1005, 4.9–14
1221:
1082:Epicureanism rejects
977:Natural and necessary
912:Katastematic pleasure
891:katastematic pleasure
879:Pleasures of the mind
874:Pleasures of the body
870:pleasures of the mind
866:pleasures of the body
857:"Letter to Menoeceus"
567:Theodorus the Atheist
371:
321:. His father-in-law,
42:
7302:Critical rationalism
7009:Edo neo-Confucianism
6853:Acintya bheda abheda
6832:Renaissance humanism
6543:School of the Sextii
5917:Practical philosophy
5912:Political philosophy
5523:Diogenes of Oenoanda
4384:Diogenes of Oenoanda
4262:of the Fragments in
4160:James Warren (ed.),
3591:Vigiliae Christianae
3393:The Classical Review
3253:Long, A. A. (1986).
3097:James Warren (ed.),
3084:James Warren (ed.),
3023:Russell, Bertrand.
1896:& Cato's reply:
1605:Cambridge Platonists
1550:sixth circle of hell
1396:Diogenes of Oenoanda
1372:Philodemus of Gadara
1354:One of the earliest
1228:Philodemus of Gadara
1152:burnt papyri scrolls
1040:ethic of reciprocity
655:Axiological hedonism
331:Diogenes of Oenoanda
198:Age of Enlightenment
163:Diogenes of Oenoanda
84:religious skepticism
27:Philosophical system
6873:Nimbarka Sampradaya
6784:Korean Confucianism
6531:Academic Skepticism
5647:Apollonius of Tyana
5594:Philo of Alexandria
5397:Agrippa the Skeptic
5336:Strato of Lampsacus
4459:Principal Doctrines
4153:Christian Vassallo
3660:. Funk and Wagnalls
3577:The Problem of Evil
1892:, Caesar's speech:
1484:rabbinic literature
1380:Villa of the Papyri
1320:Letter to Menoeceus
1314:Letter to Menoeceus
1299:Letter to Pythocles
1293:Letter to Pythocles
1282:Letter to Herodotus
1272:Letter to Herodotus
1266:Letter to Herodotus
1258:Letters of Epicurus
1190:Principal Doctrines
1184:Principal doctrines
1156:Villa of the Papyri
893:. Absence of pain,
778:Paradox of hedonism
639:Schools of hedonism
446:), preconceptions (
312:Catiline conspiracy
292:Villa of the Papyri
147:Villa of the Papyri
133:Principal Doctrines
58:founded around 307
7494:Post-structuralism
7396:Scientific realism
7351:Quinean naturalism
7331:Logical positivism
7287:Analytical Marxism
6506:Peripatetic school
6418:Chinese naturalism
5945:Aesthetic response
5872:Applied philosophy
5722:Plutarch of Athens
5662:Numenius of Apamea
5652:Moderatus of Gades
5122:Hegesias of Cyrene
4465:Herculaneum papyri
3957:Hicks, Robert Drew
3941:Laërtius, Diogenes
3871:Book X, Section 18
3726:www.britannica.com
3623:Sextus Empiricus,
3240:, pp. 158–159
3075:, pp. 155–156
2940:, pp. 139–142
2921:, pp. 142–145
2906:, pp. 139–140
2876:, pp. 125–127
2864:, pp. 125–126
2847:, pp. 126–127
2826:, pp. 124–125
2660:, pp. 119–120
2639:, pp. 118–119
2610:, pp. 117–121
2575:, pp. 155–171
2504:, pp. 107–115
2457:, pp. 101–103
2280:, pp. 103–104
1829:Dombrowski, Daniel
1678:Humanistic Judaism
1674:Stephen Greenblatt
1527:
1524:Poggio Bracciolini
1433:Riddle of Epicurus
1431:and preserves the
1224:
1127:Epicurean writings
760:Felicific calculus
675:Christian hedonism
434:Criterion of truth
327:Lucian of Samosata
94:. It is a form of
70:. Epicurus was an
49:
7903:
7902:
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7856:
7563:
7562:
7559:
7558:
7555:
7554:
7282:Analytic feminism
7254:
7253:
7216:Kierkegaardianism
7178:Transcendentalism
7138:Neo-scholasticism
6984:Classical Realism
6961:
6960:
6733:
6732:
6548:Neopythagoreanism
6305:
6304:
6301:
6300:
5922:Social philosophy
5807:
5806:
5803:
5802:
5770:Nicetes of Smyrna
5359:
5358:
5274:
5273:
5236:Apollonius Cronus
5027:
5026:
5023:
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4901:
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4824:
4746:Metrodorus of Cos
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4655:
4654:
4582:
4581:
4473:
4472:
4209:Library resources
4201:Philosophy portal
4083:Emily A. Austin,
3910:. p. II.101.
3865:Diogenes Laërtius
3700:Diogenes Laertius
3047:Catholic Exchange
2803:Vatican Saying 51
1868:The Ancient World
1848:978-0-87023-431-6
1817:. 10 August 2010.
1641:Ninon de l'Enclos
1548:suffering in the
1504:the world to come
1429:Divine Institutes
1408:Diogenes Laërtius
1303:Diogenes Laertius
833:
832:
783:Hedonic treadmill
527:Ajita Kesakambali
450:), and feelings (
440:criteria of truth
361:In his letter to
129:Diogenes Laërtius
16:(Redirected from
7943:
7892:
7891:
7880:
7879:
7878:
7595:
7586:
7569:
7459:Frankfurt School
7406:Transactionalism
7356:Normative ethics
7336:Legal positivism
7312:Falsificationism
7297:Consequentialism
7292:Communitarianism
7265:
7133:New Confucianism
6972:
6779:Neo-Confucianism
6744:
6553:Second Sophistic
6538:Middle Platonism
6381:
6322:
6311:
6154:Epiphenomenalism
6021:Consequentialism
5955:Institutionalism
5860:
5849:
5834:
5827:
5820:
5811:
5762:Second Sophistic
5737:Ammonius Hermiae
5642:Nigidius Figulus
5556:Philo of Larissa
5538:Academic Skeptic
5402:Sextus Empiricus
5370:
5219:
5178:Euclid of Megara
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4514:Proto-philosophy
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4282:EpicureanFriends
4255:Internet Archive
4203:
4198:
4197:
4196:
4168:Catherine Wilson
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3946:"Epicurus"
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1662:is developing a
1633:François Bernier
1629:Walter Charleton
1612:Thomas Jefferson
1610:In modern times
1601:Walter Charleton
1577:Academic skeptic
1469:Sextus Empiricus
1457:Reinhold F. Glei
1289:, books I–XIII.
1253:
1202:of Mitilene and
1149:
1069:
1068:quoted by Cicero
959:
907:Kinetic pleasure
887:kinetic pleasure
859:
825:
818:
811:
772:Related articles
650:Ethical hedonism
622:Esperanza Guisán
617:Torbjörn Tännsjö
537:John Stuart Mill
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418:Sense perception
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7509:Western Marxism
7474:New Historicism
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7425:
7421:Wittgensteinian
7317:Foundationalism
7250:
7187:
7168:Social contract
7024:Foundationalism
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6908:Aristotelianism
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6883:Vishishtadvaita
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6788:
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6496:Megarian school
6491:Eretrian school
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2767:
2766:
2759:
2741:
2740:
2733:
2699:
2698:
2694:
2689:
2685:
2680:
2676:
2668:
2664:
2656:
2643:
2635:
2626:
2618:
2614:
2606:
2595:
2586:
2579:
2571:
2567:
2559:
2555:
2547:
2543:
2535:
2531:
2513:
2512:
2508:
2500:
2491:
2469:
2468:
2461:
2453:
2442:
2424:
2423:
2419:
2401:
2400:
2396:
2378:
2377:
2370:
2352:
2351:
2344:
2326:
2325:
2314:
2296:
2295:
2284:
2276:
2269:
2262:
2241:
2240:
2236:
2226:
2225:
2221:
2213:
2202:
2184:
2183:
2179:
2171:
2160:
2152:
2145:
2127:
2126:
2117:
2109:
2100:
2092:
2079:
2065:
2064:
2060:
2042:
2041:
2034:
2024:
2023:
2019:
2011:
2002:
1994:
1990:
1982:
1971:
1963:
1959:
1954:
1950:
1945:
1941:
1934:
1909:
1908:
1904:
1883:
1879:
1861:
1860:
1856:
1849:
1827:
1826:
1822:
1809:
1808:
1804:
1790:
1789:
1782:
1775:
1764:
1759:
1710:
1686:
1597:Pierre Gassendi
1593:
1536:Dante Alighieri
1532:
1515:De rerum natura
1455:. According to
1438:Problem of evil
1421:
1419:Later antiquity
1416:
1368:De rerum natura
1352:
1336:
1316:
1295:
1268:
1260:
1254:
1244:
1239:
1237:
1235:
1234:Don't fear god,
1216:
1192:
1186:
1177:De rerum natura
1140:
1135:
1129:
1100:
1080:
1070:
1067:
1060:
1026:social contract
1009:
960:
956:Vatican Sayings
953:
945:
860:
854:
846:
829:
800:
799:
773:
765:
764:
705:
697:
696:
640:
632:
631:
592:Pierre Gassendi
522:
498:
436:
420:
408:
359:
354:
206:
157:or his teacher
138:De rerum natura
54:is a system of
35:
28:
23:
22:
15:
12:
11:
5:
7949:
7947:
7939:
7938:
7933:
7928:
7923:
7918:
7908:
7907:
7901:
7900:
7898:
7897:
7885:
7870:
7867:
7866:
7863:
7862:
7859:
7858:
7855:
7854:
7852:
7851:
7846:
7841:
7836:
7831:
7825:
7823:
7819:
7818:
7816:
7815:
7810:
7805:
7800:
7795:
7790:
7785:
7780:
7775:
7770:
7765:
7760:
7755:
7750:
7749:
7748:
7738:
7733:
7727:
7725:
7719:
7718:
7716:
7715:
7710:
7705:
7700:
7695:
7689:
7687:
7685:Middle Eastern
7681:
7680:
7678:
7677:
7672:
7667:
7662:
7657:
7652:
7647:
7642:
7636:
7634:
7628:
7627:
7625:
7624:
7619:
7614:
7609:
7603:
7601:
7592:
7582:
7581:
7578:
7577:
7573:
7572:
7565:
7564:
7561:
7560:
7557:
7556:
7553:
7552:
7550:
7549:
7542:
7537:
7532:
7527:
7521:
7519:
7515:
7514:
7512:
7511:
7506:
7501:
7496:
7491:
7486:
7481:
7476:
7471:
7466:
7461:
7456:
7451:
7449:Existentialism
7446:
7444:Deconstruction
7441:
7435:
7433:
7427:
7426:
7424:
7423:
7418:
7413:
7408:
7403:
7398:
7393:
7388:
7383:
7378:
7373:
7368:
7363:
7358:
7353:
7348:
7343:
7338:
7333:
7328:
7323:
7314:
7309:
7304:
7299:
7294:
7289:
7284:
7279:
7277:Applied ethics
7273:
7271:
7262:
7256:
7255:
7252:
7251:
7249:
7248:
7243:
7241:Nietzscheanism
7238:
7233:
7228:
7223:
7218:
7213:
7212:
7211:
7201:
7195:
7193:
7189:
7188:
7186:
7185:
7183:Utilitarianism
7180:
7175:
7170:
7165:
7160:
7155:
7150:
7145:
7140:
7135:
7130:
7125:
7120:
7115:
7110:
7105:
7100:
7095:
7090:
7085:
7084:
7083:
7081:Transcendental
7078:
7073:
7068:
7063:
7058:
7048:
7047:
7046:
7036:
7031:
7026:
7021:
7019:Existentialism
7016:
7011:
7006:
7001:
6996:
6991:
6986:
6981:
6975:
6969:
6963:
6962:
6959:
6958:
6956:
6955:
6949:
6947:
6941:
6940:
6938:
6937:
6932:
6925:
6920:
6915:
6910:
6904:
6902:
6896:
6895:
6893:
6892:
6887:
6886:
6885:
6880:
6875:
6870:
6865:
6860:
6855:
6844:
6842:
6838:
6837:
6835:
6834:
6829:
6824:
6819:
6814:
6809:
6807:Augustinianism
6804:
6798:
6796:
6790:
6789:
6787:
6786:
6781:
6776:
6771:
6766:
6761:
6756:
6750:
6748:
6741:
6735:
6734:
6731:
6730:
6728:
6727:
6722:
6720:Zoroastrianism
6717:
6712:
6706:
6704:
6698:
6697:
6695:
6694:
6693:
6692:
6687:
6682:
6677:
6672:
6667:
6662:
6657:
6652:
6642:
6641:
6640:
6635:
6625:
6624:
6623:
6618:
6613:
6608:
6603:
6598:
6593:
6588:
6577:
6575:
6569:
6568:
6566:
6565:
6563:Church Fathers
6560:
6555:
6550:
6545:
6540:
6535:
6534:
6533:
6528:
6523:
6518:
6508:
6503:
6498:
6493:
6488:
6483:
6478:
6477:
6476:
6471:
6466:
6461:
6456:
6445:
6443:
6434:
6433:
6431:
6430:
6425:
6420:
6415:
6410:
6405:
6400:
6395:
6389:
6387:
6378:
6372:
6371:
6369:
6368:
6367:
6366:
6361:
6356:
6351:
6346:
6336:
6330:
6328:
6318:
6317:
6314:
6307:
6306:
6303:
6302:
6299:
6298:
6296:
6295:
6290:
6285:
6280:
6275:
6270:
6265:
6260:
6254:
6252:
6246:
6245:
6243:
6242:
6237:
6232:
6226:
6224:
6218:
6217:
6215:
6214:
6209:
6204:
6199:
6194:
6189:
6183:
6181:
6175:
6174:
6172:
6171:
6166:
6161:
6156:
6151:
6146:
6141:
6135:
6133:
6127:
6126:
6124:
6123:
6118:
6113:
6108:
6103:
6098:
6092:
6090:
6084:
6083:
6081:
6080:
6078:Libertarianism
6075:
6074:
6073:
6063:
6062:
6061:
6051:
6045:
6043:
6037:
6036:
6034:
6033:
6028:
6023:
6017:
6015:
6009:
6008:
6006:
6005:
6000:
5995:
5990:
5985:
5980:
5975:
5969:
5967:
5961:
5960:
5958:
5957:
5952:
5947:
5941:
5939:
5933:
5932:
5930:
5929:
5924:
5919:
5914:
5909:
5904:
5899:
5894:
5889:
5884:
5882:Metaphilosophy
5879:
5874:
5868:
5866:
5856:
5855:
5852:
5845:
5844:
5839:
5837:
5836:
5829:
5822:
5814:
5805:
5804:
5801:
5800:
5798:
5797:
5792:
5787:
5782:
5777:
5775:Dio Chrysostom
5772:
5766:
5764:
5758:
5757:
5755:
5754:
5749:
5744:
5739:
5734:
5729:
5724:
5719:
5714:
5709:
5704:
5699:
5698:
5697:
5687:
5681:
5679:
5673:
5672:
5670:
5669:
5664:
5659:
5654:
5649:
5644:
5638:
5636:
5634:Neopythagorean
5630:
5629:
5627:
5626:
5621:
5616:
5611:
5606:
5601:
5596:
5591:
5586:
5580:
5578:
5572:
5571:
5569:
5568:
5563:
5558:
5553:
5548:
5542:
5540:
5534:
5533:
5531:
5530:
5525:
5520:
5515:
5510:
5505:
5500:
5494:
5492:
5486:
5485:
5483:
5482:
5477:
5472:
5467:
5462:
5460:Musonius Rufus
5457:
5452:
5447:
5442:
5437:
5432:
5427:
5425:Zeno of Citium
5421:
5419:
5413:
5412:
5410:
5409:
5404:
5399:
5394:
5389:
5384:
5378:
5376:
5367:
5361:
5360:
5357:
5356:
5354:
5353:
5348:
5343:
5338:
5333:
5328:
5317:
5315:
5309:
5308:
5306:
5305:
5300:
5295:
5290:
5284:
5282:
5276:
5275:
5272:
5271:
5269:
5268:
5263:
5258:
5253:
5248:
5243:
5238:
5233:
5227:
5225:
5216:
5215:
5210:
5205:
5200:
5195:
5190:
5185:
5180:
5174:
5172:
5166:
5165:
5163:
5162:
5157:
5152:
5150:Phaedo of Elis
5146:
5144:
5138:
5137:
5135:
5134:
5129:
5124:
5119:
5114:
5109:
5103:
5101:
5095:
5094:
5092:
5091:
5086:
5081:
5076:
5071:
5065:
5063:
5054:
5053:
5048:
5037:
5035:
5029:
5028:
5025:
5024:
5021:
5020:
5018:
5017:
5012:
5007:
5002:
4997:
4992:
4986:
4984:
4978:
4977:
4975:
4974:
4969:
4964:
4959:
4954:
4949:
4943:
4941:
4932:
4926:
4925:
4923:
4922:
4917:
4911:
4909:
4903:
4902:
4899:
4898:
4896:
4895:
4890:
4885:
4879:
4877:
4871:
4870:
4868:
4863:
4858:
4853:
4851:
4842:
4836:
4835:
4833:
4832:
4826:
4823:
4822:
4820:
4819:
4814:
4809:
4803:
4801:
4795:
4794:
4792:
4791:
4786:
4780:
4778:
4772:
4771:
4769:
4768:
4763:
4758:
4753:
4748:
4743:
4738:
4733:
4728:
4723:
4718:
4713:
4708:
4703:
4698:
4693:
4687:
4685:
4676:
4666:
4665:
4663:
4662:
4656:
4653:
4652:
4650:
4649:
4644:
4638:
4636:
4630:
4629:
4627:
4626:
4621:
4616:
4610:
4608:
4599:
4590:
4584:
4583:
4580:
4579:
4577:
4576:
4571:
4566:
4561:
4556:
4551:
4546:
4540:
4538:
4529:
4528:
4523:
4517:
4515:
4511:
4510:
4505:
4503:
4502:
4495:
4488:
4480:
4471:
4470:
4468:
4467:
4462:
4455:
4447:
4445:
4441:
4440:
4438:
4437:
4432:
4427:
4422:
4417:
4412:
4407:
4401:
4399:
4395:
4394:
4392:
4391:
4386:
4381:
4376:
4371:
4366:
4361:
4355:
4353:
4347:
4346:
4341:
4339:
4338:
4331:
4324:
4316:
4307:
4306:
4301:
4296:
4291:
4285:
4279:
4274:
4257:
4247:Hermann Usener
4236:
4235:
4230:
4225:
4219:
4218:
4207:
4206:
4205:
4204:
4188:
4187:External links
4185:
4183:
4182:
4175:
4165:
4158:
4151:
4144:
4138:
4125:
4116:
4109:
4104:Howard Jones,
4102:
4095:
4088:
4080:
4078:
4075:
4074:
4073:
4045:
4032:
4023:
4014:
4005:
3994:
3991:
3990:
3989:
3982:
3961:
3929:
3926:
3923:
3922:
3913:
3896:
3887:
3873:
3857:
3848:
3833:
3826:
3806:
3799:
3779:
3763:
3738:
3713:
3692:
3680:
3671:
3649:
3629:
3616:
3581:
3568:
3540:
3533:
3505:
3493:The-Philosophy
3480:
3453:
3446:
3426:
3382:
3369:manchester.edu
3352:
3340:
3326:
3307:(2): 153–186.
3283:
3260:
3242:
3230:
3215:
3204:(2): 176–178.
3194:Mansfeld, Jaap
3185:
3178:
3145:
3138:
3103:
3090:
3077:
3060:
3049:. 26 June 2015
3034:
3016:
3004:
2992:
2977:
2942:
2923:
2908:
2893:
2878:
2866:
2849:
2828:
2807:
2790:
2775:
2757:
2731:
2692:
2683:
2674:
2662:
2641:
2624:
2612:
2593:
2577:
2565:
2553:
2541:
2529:
2506:
2489:
2459:
2440:
2417:
2394:
2368:
2342:
2312:
2282:
2267:
2260:
2234:
2219:
2200:
2177:
2158:
2143:
2115:
2098:
2077:
2058:
2032:
2017:
2000:
1988:
1969:
1957:
1948:
1939:
1932:
1902:
1877:
1854:
1847:
1841:. p. 81.
1820:
1802:
1780:
1761:
1760:
1758:
1755:
1709:
1708:Misconceptions
1706:
1685:
1682:
1653:Jeremy Bentham
1649:Frances Wright
1637:Saint-Évremond
1592:
1591:Modern revival
1589:
1531:
1528:
1500:God in Judaism
1498:conception of
1420:
1417:
1415:
1412:
1351:
1348:
1344:Hermann Usener
1335:
1332:
1315:
1312:
1294:
1291:
1267:
1264:
1259:
1256:
1242:
1215:
1214:Tetrapharmakos
1212:
1188:Main article:
1185:
1182:
1168:British Museum
1139:
1136:
1128:
1125:
1099:
1096:
1079:
1076:
1065:
1059:
1056:
1008:
1005:
993:
992:
989:Vain and empty
986:
980:
951:
944:
941:
852:
845:
842:
831:
830:
828:
827:
820:
813:
805:
802:
801:
798:
797:
790:
785:
780:
774:
771:
770:
767:
766:
763:
762:
757:
755:Tetrapharmakos
752:
747:
742:
737:
732:
727:
722:
717:
712:
706:
703:
702:
699:
698:
695:
694:
687:
682:
680:Utilitarianism
677:
672:
667:
662:
657:
652:
647:
641:
638:
637:
634:
633:
630:
629:
624:
619:
614:
609:
604:
599:
594:
589:
584:
579:
574:
569:
564:
559:
554:
549:
544:
539:
534:
532:Jeremy Bentham
529:
523:
520:
519:
516:
515:
509:
508:
497:
494:
442:: sensations (
435:
432:
419:
416:
407:
404:
358:
355:
353:
350:
342:Peripateticism
272:Peripateticism
219:, and then in
205:
202:
106:Following the
26:
24:
14:
13:
10:
9:
6:
4:
3:
2:
7948:
7937:
7934:
7932:
7929:
7927:
7924:
7922:
7919:
7917:
7914:
7913:
7911:
7896:
7895:
7886:
7884:
7883:
7872:
7871:
7868:
7850:
7847:
7845:
7842:
7840:
7837:
7835:
7832:
7830:
7827:
7826:
7824:
7822:Miscellaneous
7820:
7814:
7811:
7809:
7806:
7804:
7801:
7799:
7796:
7794:
7791:
7789:
7786:
7784:
7781:
7779:
7776:
7774:
7771:
7769:
7766:
7764:
7761:
7759:
7756:
7754:
7751:
7747:
7744:
7743:
7742:
7739:
7737:
7734:
7732:
7729:
7728:
7726:
7724:
7720:
7714:
7711:
7709:
7706:
7704:
7701:
7699:
7696:
7694:
7691:
7690:
7688:
7686:
7682:
7676:
7673:
7671:
7668:
7666:
7663:
7661:
7658:
7656:
7653:
7651:
7648:
7646:
7643:
7641:
7638:
7637:
7635:
7633:
7629:
7623:
7620:
7618:
7615:
7613:
7610:
7608:
7605:
7604:
7602:
7600:
7596:
7593:
7591:
7587:
7583:
7575:
7574:
7570:
7566:
7548:
7547:
7543:
7541:
7538:
7536:
7533:
7531:
7528:
7526:
7523:
7522:
7520:
7518:Miscellaneous
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4288:Epicurus Wiki
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4243:Complete text
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2625:
2621:
2616:
2613:
2609:
2604:
2602:
2600:
2598:
2594:
2590:
2584:
2582:
2578:
2574:
2569:
2566:
2563:, p. 145
2562:
2557:
2554:
2550:
2545:
2542:
2538:
2533:
2530:
2525:
2520:
2519:
2510:
2507:
2503:
2498:
2496:
2494:
2490:
2485:
2481:
2477:
2473:
2466:
2464:
2460:
2456:
2451:
2449:
2447:
2445:
2441:
2436:
2431:
2430:
2421:
2418:
2413:
2408:
2407:
2398:
2395:
2390:
2385:
2384:
2375:
2373:
2369:
2364:
2359:
2358:
2349:
2347:
2343:
2338:
2333:
2332:
2323:
2321:
2319:
2317:
2313:
2308:
2303:
2302:
2293:
2291:
2289:
2287:
2283:
2279:
2274:
2272:
2268:
2263:
2261:9780521194785
2257:
2253:
2248:
2247:
2238:
2235:
2230:
2223:
2220:
2216:
2211:
2209:
2207:
2205:
2201:
2196:
2191:
2190:
2181:
2178:
2174:
2169:
2167:
2165:
2163:
2159:
2155:
2150:
2148:
2144:
2139:
2134:
2133:
2124:
2122:
2120:
2116:
2112:
2107:
2105:
2103:
2099:
2096:, p. =11
2095:
2090:
2088:
2086:
2084:
2082:
2078:
2072:
2071:
2062:
2059:
2054:
2049:
2048:
2039:
2037:
2033:
2028:
2021:
2018:
2014:
2009:
2007:
2005:
2001:
1997:
1992:
1989:
1985:
1980:
1978:
1976:
1974:
1970:
1966:
1961:
1958:
1952:
1949:
1943:
1940:
1935:
1933:9780521250283
1929:
1925:
1921:
1917:
1913:
1906:
1903:
1899:
1895:
1891:
1887:
1881:
1878:
1873:
1869:
1865:
1858:
1855:
1850:
1844:
1840:
1836:
1835:
1830:
1824:
1821:
1816:
1812:
1806:
1803:
1798:
1794:
1787:
1785:
1781:
1778:
1773:
1771:
1769:
1767:
1763:
1756:
1754:
1752:
1748:
1744:
1738:
1736:
1735:
1730:
1729:
1724:
1723:
1717:
1715:
1707:
1705:
1703:
1699:
1695:
1691:
1683:
1681:
1679:
1675:
1671:
1670:
1665:
1661:
1660:Michel Onfray
1656:
1654:
1650:
1646:
1645:Denis Diderot
1642:
1638:
1634:
1630:
1626:
1620:
1615:
1613:
1608:
1606:
1602:
1598:
1590:
1588:
1586:
1582:
1578:
1572:
1570:
1563:
1561:
1557:
1556:Francis Bacon
1553:
1551:
1547:
1543:
1542:
1541:Divine Comedy
1537:
1529:
1525:
1521:
1517:
1516:
1511:
1507:
1505:
1501:
1497:
1493:
1489:
1485:
1481:
1480:world to come
1477:
1472:
1470:
1466:
1462:
1458:
1454:
1450:
1446:
1445:
1440:
1439:
1434:
1430:
1426:
1418:
1413:
1411:
1409:
1405:
1401:
1397:
1393:
1389:
1385:
1381:
1377:
1376:Zeno of Sidon
1373:
1369:
1365:
1361:
1357:
1349:
1347:
1345:
1341:
1333:
1331:
1329:
1326:
1321:
1313:
1311:
1309:
1304:
1300:
1292:
1290:
1288:
1284:
1283:
1277:
1273:
1265:
1263:
1257:
1251:
1247:
1241:
1231:
1229:
1220:
1213:
1211:
1207:
1205:
1201:
1197:
1191:
1183:
1181:
1179:
1178:
1171:
1169:
1165:
1161:
1157:
1154:found in the
1153:
1145:
1144:Ancient Greek
1137:
1134:
1126:
1124:
1122:
1118:
1113:
1109:
1104:
1097:
1095:
1093:
1089:
1085:
1077:
1075:
1064:
1057:
1055:
1053:
1048:
1043:
1041:
1037:
1036:
1031:
1027:
1022:
1019:
1013:
1006:
1004:
1002:
998:
990:
987:
984:
981:
978:
975:
974:
973:
970:
966:
957:
950:
942:
940:
938:
934:
928:
926:
925:
920:
919:
913:
908:
904:
900:
896:
892:
888:
883:
880:
875:
871:
867:
858:
851:
843:
841:
839:
826:
821:
819:
814:
812:
807:
806:
804:
803:
796:
795:
794:Joie de vivre
791:
789:
786:
784:
781:
779:
776:
775:
769:
768:
761:
758:
756:
753:
751:
748:
746:
743:
741:
738:
736:
733:
731:
728:
726:
723:
721:
718:
716:
713:
711:
708:
707:
701:
700:
693:
692:
688:
686:
683:
681:
678:
676:
673:
671:
668:
666:
663:
661:
658:
656:
653:
651:
648:
646:
643:
642:
636:
635:
628:
625:
623:
620:
618:
615:
613:
610:
608:
607:Zeno of Sidon
605:
603:
600:
598:
595:
593:
590:
588:
585:
583:
580:
578:
575:
573:
572:Michel Onfray
570:
568:
565:
563:
562:Fred Feldman
560:
558:
555:
553:
550:
548:
545:
543:
540:
538:
535:
533:
530:
528:
525:
524:
518:
517:
514:
510:
506:
502:
501:
495:
493:
489:
487:
482:
479:
478:
471:
469:
465:
459:
457:
453:
449:
445:
441:
433:
431:
429:
424:
417:
415:
413:
405:
403:
401:
400:atomic theory
397:
391:
387:
385:
381:
375:
370:
366:
364:
356:
351:
349:
347:
344:, and later,
343:
339:
334:
332:
328:
324:
320:
317:
313:
310:, during the
309:
305:
304:Julius Caesar
301:
297:
293:
289:
285:
281:
277:
273:
269:
265:
260:
258:
254:
250:
246:
242:
238:
234:
230:
226:
222:
218:
214:
210:
203:
201:
199:
195:
191:
187:
183:
179:
174:
172:
168:
164:
160:
159:Zeno of Sidon
156:
152:
148:
144:
140:
139:
134:
130:
125:
123:
119:
118:
113:
109:
104:
102:
97:
93:
89:
85:
81:
77:
73:
69:
65:
61:
57:
53:
46:
41:
37:
33:
19:
7916:Epicureanism
7887:
7873:
7544:
7535:Postcritique
7525:Kyoto School
7484:Posthumanism
7464:Hermeneutics
7319: /
7260:Contemporary
7236:Newtonianism
7199:Cartesianism
7158:Reductionism
6994:Conservatism
6989:Collectivism
6927:
6655:Sarvāstivadā
6633:Anekantavada
6558:Neoplatonism
6526:Epicureanism
6525:
6459:Pythagoreans
6398:Confucianism
6364:Contemporary
6354:Early modern
6258:Anti-realism
6212:Universalism
6169:Subjectivism
5965:Epistemology
5790:Philostratus
5677:Neoplatonist
5489:
5331:Theophrastus
5005:Dionysodorus
4962:Thrasymachus
4588:Pre-Socratic
4457:
4450:
4351:Philosophers
4343:Epicureanism
4342:
4308:
4267:
4250:
4223:Online books
4214:Epicureanism
4213:
4178:
4171:
4161:
4154:
4147:
4129:
4120:
4112:
4105:
4098:
4091:
4084:
4036:
4030:, SUNY Press
4027:
4019:Epicureanism
4018:
4009:
4000:
3985:
3970:
3968:Sedley, D.N.
3950:
3916:
3906:
3899:
3890:
3876:
3868:
3860:
3851:
3842:
3836:
3816:
3809:
3789:
3782:
3774:
3766:
3754:. Retrieved
3750:
3741:
3731:14 September
3729:. Retrieved
3725:
3716:
3703:
3695:
3683:
3674:
3662:. Retrieved
3652:
3632:
3624:
3619:
3597:(1): 47–58.
3594:
3590:
3584:
3576:
3571:
3561:
3549:
3543:
3515:
3508:
3496:. Retrieved
3492:
3483:
3473:27 September
3471:. Retrieved
3466:
3456:
3436:
3429:
3397:
3391:
3385:
3373:. Retrieved
3368:
3360:Naragon, S.
3355:
3343:
3329:
3304:
3300:
3294:
3286:
3276:
3254:
3238:O'Keefe 2010
3233:
3224:
3218:
3201:
3197:
3188:
3163:
3123:
3098:
3093:
3085:
3080:
3073:O'Keefe 2010
3053:14 September
3051:. Retrieved
3046:
3037:
3025:
3019:
3014:, p. 52
3007:
2999:
2995:
2968:
2938:O'Keefe 2010
2919:O'Keefe 2010
2904:O'Keefe 2010
2881:
2874:O'Keefe 2010
2869:
2862:O'Keefe 2010
2845:O'Keefe 2010
2824:O'Keefe 2010
2801:
2793:
2786:O'Keefe 2010
2769:
2745:
2709:
2705:
2702:Katastematic
2701:
2695:
2686:
2677:
2665:
2658:O'Keefe 2010
2637:O'Keefe 2010
2622:, p. 93
2615:
2608:O'Keefe 2010
2588:
2573:O'Keefe 2010
2568:
2561:O'Keefe 2010
2556:
2544:
2532:
2517:
2509:
2502:O'Keefe 2010
2475:
2471:
2455:O'Keefe 2010
2428:
2420:
2405:
2397:
2382:
2356:
2330:
2300:
2278:O'Keefe 2010
2245:
2237:
2228:
2222:
2215:O'Keefe 2010
2188:
2180:
2156:, p. 85
2154:O'Keefe 2010
2131:
2111:O'Keefe 2010
2069:
2061:
2046:
2026:
2020:
2013:O'Keefe 2010
1998:, p. 21
1996:O'Keefe 2010
1991:
1965:O'Keefe 2010
1960:
1951:
1942:
1915:
1905:
1889:
1880:
1871:
1867:
1857:
1833:
1823:
1814:
1805:
1796:
1742:
1739:
1732:
1726:
1720:
1718:
1714:Epicureanism
1713:
1711:
1687:
1667:
1657:
1622:
1617:
1609:
1594:
1579:philosopher
1574:
1565:
1554:
1539:
1533:
1513:
1496:monotheistic
1490:philosopher
1473:
1467:philosopher
1460:
1442:
1436:
1432:
1428:
1422:
1367:
1353:
1337:
1319:
1317:
1298:
1296:
1286:
1280:
1271:
1269:
1261:
1233:
1225:
1208:
1193:
1175:
1172:
1141:
1120:
1116:
1105:
1101:
1092:Roman Empire
1087:
1081:
1072:
1062:
1047:Aristotelian
1044:
1033:
1023:
1015:
1011:
1000:
996:
994:
988:
982:
976:
968:
964:
962:
955:
947:
936:
932:
929:
922:
916:
911:
906:
890:
886:
884:
878:
873:
869:
865:
862:
856:
848:
834:
792:
704:Key concepts
689:
670:Epicureanism
669:
627:Peter Singer
602:David Pearce
490:
485:
483:
475:
472:
467:
463:
460:
455:
451:
447:
443:
437:
427:
425:
421:
409:
406:Epistemology
392:
388:
383:
379:
377:
372:
367:
360:
346:Christianity
338:Neoplatonism
335:
284:Roman Empire
261:
249:cosmopolitan
207:
194:Neoplatonism
175:
136:
126:
121:
115:
110:philosopher
105:
103:understood.
101:colloquially
52:Epicureanism
51:
50:
36:
18:Epicureanist
7926:Materialism
7530:Objectivism
7469:Neo-Marxism
7431:Continental
7341:Meta-ethics
7321:Coherentism
7226:Hegelianism
7163:Rationalism
7123:Natural law
7103:Materialism
7029:Historicism
6999:Determinism
6890:Navya-Nyāya
6665:Sautrāntika
6660:Pudgalavada
6596:Vaisheshika
6449:Presocratic
6349:Renaissance
6288:Physicalism
6273:Materialism
6179:Normativity
6164:Objectivism
6149:Emergentism
6139:Behaviorism
6088:Metaphysics
6054:Determinism
5993:Rationalism
5392:Aenesidemus
5365:Hellenistic
5313:Peripatetic
5231:Clinomachus
5069:Antisthenes
4683:Pythagorean
4634:Heraclitean
4619:Anaximander
4536:Seven Sages
4272:attalus.org
4012:, Routledge
3751:archive.org
3643:, tractate
3498:21 December
3012:Wilson 2015
2704:Pleasure".
2620:Wilson 2015
2549:Wilson 2015
2537:Wilson 2015
2173:Wilson 2015
2094:Wilson 2015
1984:Wilson 2015
1777:Wilson 2015
1664:post-modern
1250:Herculaneum
1160:Herculaneum
1148:Περὶ φύσεως
1142:On Nature (
1084:immortality
691:Libertinage
296:Herculaneum
257:vegetarians
190:Herculaneum
151:Herculaneum
76:materialist
7910:Categories
7829:Amerindian
7736:Australian
7675:Vietnamese
7655:Indonesian
7204:Kantianism
7153:Positivism
7143:Pragmatism
7118:Naturalism
7098:Liberalism
7076:Subjective
7014:Empiricism
6918:Avicennism
6863:Bhedabheda
6747:East Asian
6670:Madhyamaka
6650:Abhidharma
6516:Pyrrhonism
6283:Nominalism
6278:Naturalism
6207:Skepticism
6197:Relativism
6187:Absolutism
6116:Naturalism
6026:Deontology
5998:Skepticism
5983:Naturalism
5973:Empiricism
5937:Aesthetics
5841:Philosophy
5747:Simplicius
5712:Iamblichus
5657:Nicomachus
5546:Arcesilaus
5513:Philodemus
5503:Metrodorus
5445:Posidonius
5435:Chrysippus
5374:Pyrrhonist
5298:Xenocrates
5293:Speusippus
5266:Panthoides
5107:Aristippus
5010:Euthydemus
4947:Protagoras
4920:Democritus
4883:Empedocles
4856:Anaxagoras
4807:Parmenides
4784:Xenophanes
4741:Hermotimus
4691:Pythagoras
4642:Heraclitus
4624:Anaximenes
4526:Pherecydes
4521:Epimenides
4415:Eudaimonia
4374:Philodemus
4364:Metrodorus
3993:References
3884:. Attalus.
3558:David Hume
3447:1560003286
3297:, Book 25"
3273:"Epicurus"
3031:pp. 239–40
2712:(4): 473.
2478:(2): 215.
1912:"Epilogue"
1874:: 151–172.
1793:"Epicurus"
1669:The Swerve
1581:Arcesilaus
1465:Pyrrhonist
1425:Lactantius
1318:Epicurus'
1297:Epicurus'
1270:Epicurus'
1246:Philodemus
1200:Hermarchus
1131:See also:
1117:metakosmia
1058:Friendship
1052:apolitical
954:Epicurus,
855:Epicurus,
720:Eudaimonia
582:Hermarchus
552:Aristippus
428:hupolepsis
396:Democritus
384:metakosmia
352:Philosophy
300:Philodemus
276:Pyrrhonism
245:Metrodorus
229:Hermarchus
182:Alexandria
155:Philodemus
112:Aristippus
80:Democritus
56:philosophy
7708:Pakistani
7670:Taiwanese
7617:Ethiopian
7590:By region
7576:By region
7391:Scientism
7386:Systemics
7246:Spinozism
7173:Socialism
7108:Modernism
7071:Objective
6979:Anarchism
6913:Averroism
6802:Christian
6754:Neotaoism
6725:Zurvanism
6715:Mithraism
6710:Mazdakism
6481:Cyrenaics
6408:Logicians
6041:Free will
6003:Solipsism
5950:Formalism
5780:Favorinus
5742:Damascius
5584:Antiochus
5551:Carneades
5518:Lucretius
5490:Epicurean
5465:Epictetus
5440:Panaetius
5430:Cleanthes
5321:Aristotle
5246:Dionysius
5241:Euphantus
5193:Eubulides
5155:Menedemus
5127:Anniceris
5033:Classical
5000:Lycophron
4995:Callicles
4915:Leucippus
4893:Pausanias
4861:Archelaus
4840:Pluralist
4736:Calliphon
4721:Brontinus
4701:Philolaus
4569:Cleobulus
4564:Periander
4420:Free will
4379:Lucretius
4063:cite book
4055:917374685
3964:Long, A.A
3645:Sanhedrin
3552:, 13.19 (
3422:161797217
3400:: 46–48,
3301:Phronesis
3295:On Nature
3198:Mnemosyne
2987:297147109
2726:146146475
2472:Phronesis
1558:wrote an
1520:Sixtus IV
1482:Although
1388:hedonists
1364:Lucretius
1360:Amafinius
1325:Epicurean
1287:On Nature
1276:Epicurean
1138:On Nature
750:Suffering
745:Sensation
725:Happiness
665:Cyrenaics
587:Lucretius
448:prolepsis
444:aisthêsis
412:empirical
363:Herodotus
268:Platonism
241:Polyaenus
233:Idomeneus
221:Lampsacus
143:Lucretius
88:Platonism
7936:Hedonism
7894:Category
7849:Yugoslav
7839:Romanian
7746:Scottish
7731:American
7660:Japanese
7640:Buddhist
7622:Africana
7612:Egyptian
7454:Feminist
7376:Rawlsian
7371:Quietism
7269:Analytic
7221:Krausism
7128:Nihilism
7093:Kokugaku
7056:Absolute
7051:Idealism
7039:Humanism
6827:Occamism
6794:European
6739:Medieval
6685:Yogacara
6645:Buddhist
6638:Syādvāda
6521:Stoicism
6486:Cynicism
6474:Sophists
6469:Atomists
6464:Eleatics
6403:Legalism
6344:Medieval
6268:Idealism
6222:Ontology
6202:Nihilism
6106:Idealism
5864:Branches
5853:Branches
5727:Syrianus
5707:Porphyry
5695:students
5690:Plotinus
5614:Alcinous
5609:Apuleius
5599:Plutarch
5498:Epicurus
5280:Platonic
5261:Alexinus
5208:Pasicles
5203:Nicarete
5183:Ichthyas
5170:Megarian
5142:Eretrian
5099:Cyrenaic
5084:Menippus
5074:Diogenes
5051:Xenophon
5045:students
5041:Socrates
4952:Prodicus
4817:Melissus
4789:Xeniades
4751:Arignote
4716:Alcmaeon
4711:Lamiskos
4706:Archytas
4696:Hippasus
4660:Diogenes
4647:Cratylus
4606:Milesian
4554:Pittacus
4410:Clinamen
4405:Ataraxia
4398:Concepts
4359:Epicurus
4268:Epicurea
4251:Epicurea
3966:. &
3943:(1925).
3904:Cicero.
3664:30 March
3639:, Seder
3516:Epicurea
3101:, p. 105
3088:, p. 124
3000:On Goals
2798:Epicurus
2591:, Book X
1831:(1984).
1728:ataraxia
1702:Buddhism
1698:Buddhism
1694:Charvaka
1625:Gassendi
1560:apothegm
1546:heretics
1492:Epicurus
1461:trilemma
1449:skeptics
1444:trilemma
1400:Oenoanda
1340:Epicurus
1334:Epicurea
1308:Ataraxia
1243:—
1112:idealist
1066:—
1035:Republic
1007:Politics
1001:ataraxia
969:ataraxia
952:—
937:ataraxia
924:ataraxia
903:Epicurus
899:ataraxia
853:—
844:Pleasure
838:of death
740:Pleasure
715:Ataraxia
660:Charvaka
612:Yang Zhu
557:Epicurus
542:Jovinian
521:Thinkers
513:Hedonism
505:a series
503:Part of
468:Enargeia
464:enargeia
308:Catiline
264:Stoicism
213:Mytilene
209:Epicurus
167:Oenoanda
117:ataraxia
108:Cyrenaic
96:hedonism
92:Stoicism
64:Epicurus
45:Epicurus
7931:Atomism
7844:Russian
7813:Spanish
7808:Slovene
7798:Maltese
7793:Italian
7773:Finland
7741:British
7723:Western
7713:Turkish
7698:Islamic
7693:Iranian
7645:Chinese
7632:Eastern
7599:African
7546:more...
7231:Marxism
7061:British
7004:Dualism
6900:Islamic
6858:Advaita
6848:Vedanta
6822:Scotism
6817:Thomism
6759:Tiantai
6702:Persian
6690:Tibetan
6680:Śūnyatā
6621:Cārvāka
6611:Ājīvika
6606:Mīmāṃsā
6586:Samkhya
6501:Academy
6454:Ionians
6428:Yangism
6385:Chinese
6376:Ancient
6339:Western
6334:Ancient
6293:Realism
6250:Reality
6240:Process
6121:Realism
6101:Dualism
6096:Atomism
5978:Fideism
5795:more...
5752:more...
5732:Proclus
5667:more...
5624:more...
5566:more...
5528:more...
5480:more...
5407:more...
5351:more...
5303:more...
5132:more...
5089:more...
5015:more...
4990:Gorgias
4982:Italian
4972:more...
4957:Hippias
4930:Sophist
4907:Atomist
4875:Italian
4799:Eleatic
4776:Skeptic
4766:more...
4761:Eurytus
4674:Italian
4389:more...
3641:Nezikin
3637:Mishnah
3611:1584470
3375:13 June
3321:4182694
2889:. 1925.
1886:Sallust
1751:Demeter
1690:Jainism
1585:eunuchs
1476:Mishnah
1453:atheist
1108:realist
1018:justice
685:Yangism
357:Physics
288:scrolls
237:Colotes
204:History
178:Antioch
72:atomist
7803:Polish
7783:German
7778:French
7763:Danish
7753:Canada
7703:Jewish
7665:Korean
7650:Indian
7192:People
7113:Monism
7066:German
7034:Holism
6967:Modern
6945:Jewish
6868:Dvaita
6841:Indian
6764:Huayan
6616:Ajñana
6573:Indian
6438:Greco-
6423:Taoism
6413:Mohism
6359:Modern
6326:By era
6315:By era
6230:Action
6111:Monism
6031:Virtue
6013:Ethics
5785:Lucian
5717:Julian
5702:Origen
5561:Cicero
5470:Arrian
5450:Seneca
5382:Pyrrho
5213:Bryson
5198:Stilpo
5079:Crates
4939:Ionian
4849:Ionian
4726:Theano
4614:Thales
4597:Ionian
4574:Chilon
4544:Thales
4425:Hedone
4264:Usener
4211:about
4136:
4053:
4043:
3977:
3938:
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3797:
3609:
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2985:
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1930:
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1747:Apollo
1743:eíkosi
1734:aponia
1696:, and
1569:capons
1414:Legacy
1392:virtue
1384:Cicero
1328:ethics
997:aponia
965:aponia
943:Desire
933:aponia
918:aponia
895:aponia
730:Hedone
710:Aponia
496:Ethics
380:cosmoi
274:, and
243:, and
225:Athens
217:Lesbos
188:, and
186:Rhodes
122:aponia
43:Roman
7834:Aztec
7788:Greek
7768:Dutch
7758:Czech
7607:Bantu
7044:Anti-
6591:Nyaya
6581:Hindu
6441:Roman
6235:Event
5877:Logic
5619:Galen
5604:Gaius
5417:Stoic
5288:Plato
5256:Philo
5061:Cynic
4967:Damon
4888:Acron
4830:Hippo
4549:Solon
4444:Works
4430:Otium
4177:———,
3756:6 May
3647:, 10a
3607:JSTOR
3418:S2CID
3410:JSTOR
3365:(PDF)
3317:JSTOR
3172:–54.
3132:–30.
2722:S2CID
2254:–63.
1898:52.13
1894:51.29
1872:XLIII
1757:Notes
1722:telos
1488:Greek
1435:, or
1404:Lycia
1356:Roman
1078:Death
1030:Plato
486:pathê
452:pathê
316:Stoic
253:Eikas
223:. In
171:Lycia
66:, an
6935:Sufi
6769:Chan
6628:Jain
6601:Yoga
6131:Mind
6071:Hard
6059:Hard
4812:Zeno
4756:Myia
4731:Damo
4559:Bias
4134:ISBN
4069:link
4051:OCLC
4041:ISBN
3975:ISBN
3822:ISBN
3795:ISBN
3758:2016
3733:2023
3666:2013
3529:ISBN
3500:2018
3475:2023
3442:ISBN
3377:2021
3174:ISBN
3134:ISBN
3055:2023
2983:OCLC
2973:ISBN
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2391:–16.
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2256:ISBN
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1928:ISBN
1884:Cf.
1843:ISBN
1651:and
1098:Gods
999:and
958:, LI
935:and
889:and
868:and
735:Pain
477:Meno
340:and
319:Cato
74:and
47:bust
7209:Neo
6774:Zen
4270:at
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3521:doi
3402:doi
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