Philodemus

Explores the role of eliminating fear in Epicurean ethics and physics, focusing on techniques to eliminate the fear of death and the fear of the gods. Includes a taxonomy of types of fear and types of therapy for fear.

This short article, which starts with a reconsideration of the philosophical characterization of Statius’ Capaneus, aims at investigating the reception of the mythical figure of Capaneus in Hellenistic philosophy. Both among the Stoics (Zeno and, maybe, Chrysippus, according to Diogenes Laertius and Athenaeus) and the Epicureans (Philodemus in P.Herc. 452 olim 463, fr. 13), Capaneus occurs in the philosophical discourse on the definition of the sage, albeit with different nuances and reference texts. Statius, Neapolitan poeta doctus with Stoic and Epicurean (...) patroni, may have drawn insights from this intellectual environment to provide his Capaneus with philosophical overtones. In the last paragraph it is cautiously suggested, on the basis of P.Herc. 452 olim 463, fr. 13, that Lucretius’ Epicurus in the well-known prologue of the De rerum natura – a model for Statius’ Capaneus – may have been influenced by the Epicurean reception of Capaneus. (shrink)

Philodemus' History of the Academy represents a valuable treatise on Greek philosophical schools containing much unique information on Plato and on the development of the Academy under his successors. The so called Index Academicorum is a draft version preserved in a Herculaneum papyrus, which has been reread and reedited on the basis of innovative papyrological criteria and pioneering imaging techniques. The text is now very different from former editions and reveals countless new facts on various Academic philosophers. The edition and (...) the commentary provide new insights of interdisciplinary relevance into ancient philosophy, biography, literature and the ancient process of writing a book. (shrink)

Through a careful analysis of the ethics of Philodemus, this monograph offers the first book-length study of the Epicurean sage. It explores the different aspects of the sage’s way of life and offers a reconstruction of this Epicurean role model.

Abstract: Lucretius made it plain that his poem was designed to liberate man from superstition, the fear of death and the tyranny of priests: \"When man’s life lay for all to see foully groveling upon the ground, crushed, which displayed her head from the regions of heaven, lowering over mortals with horrible aspect, a man of Greece was the first that dared to uplift mortal eyes against her. . . . but all the more they goaded the eager courage of (...) his soul, so that he should desire, first of all men, to shatter the confining bars of nature’s gates. \". (shrink)

In "Saving One Another: Philodemus and Paul on Moral Formation in Community" Justin Reid Allison compares how the Epicurean philosopher Philodemus and the Christian apostle Paul envisioned the members of their communities helping one another to grow into moral maturity. Allison establishes that Philodemus and Paul are more similar than previously noticed in their conception and practice of moral formation in community, and that these similarities offer a critical opportunity to consider important differences between the two as well. By deepening (...) the comparison to include differences alongside similarities, and to include theological and socio-economic facets of communal moral formation, Allison shows that Philodemus and Paul uniquely shed fresh light on one another's texts when understood in comparative perspective. (shrink)

This English translation of On Anger provides a newly read and supplemented Greek text of one of the most important "Herculaneum papyri," the only collection of literary texts to survive the eruption of Vesuvius in 79 CE. On Anger is our sole evidence for the Epicurean view of what constitutes natural and praiseworthy anger, as distinguished from unnatural pleasure in vengeance and cruelty for their own sake, a view that can be shown to have influenced Latin authors like Cicero, Horace (...) and Virgil. (shrink)

Epicurus thought that the conventional values of Greek society—in particular, its celebration of luxury and wealth—often led people astray. It is by rejecting these values, reducing our desires, and leading a moderately ascetic life that we can attain happiness. But Epicurus’ message is also pertinent for those of us in modern Western culture, with an economy based on constant consumption and an advertising industry that molds us to serve that economy by enlarging our desires. This paper begins with an outline (...) of some of the basic tenets of Epicurean ethics, followed by an explanation of how these tenets lead to an Epicurean diagnosis of what ails modern consumers and of the cure they would propose. The paper closes with a consideration of recent psychological research in well-being and how it supports the Epicurean position. (shrink)

This chapter offers an overview of the Epicurean conception of philosophy, with special attention to the value of physics. The Epicureans value physics not only for its ability to help remove superstitious beliefs about the gods and death, but also for its ability to stabilize our beliefs and to give causal accounts of ethically-relevant kinds such as pleasure and desire.

The following study draws evidence from the fragmentary treatises of Philodemus of Gadara in order to explore the moral content of Satires 1.1 with respect to wealth administration. I provide a reading of this poem that underscores Horace's effective synthesis of Greek thought and Roman culture, which is made possible by the influence of contemporary philosophical treatments that were tailored to fit the concerns of wealthy Romans. Furthermore, I offer an alternative to the many references previous scholars have made to (...) Aristotle and the Cynics by elucidating Horace's economic message, which, being totally consistent with the details of Philodemus' economic concerns, is in many ways more Epicurean than anything else. (shrink)

The virtue of μεγαλοψυχία or greatness of soul is prominent in the works of Aristotle as well as in the Peripatetic and Stoic traditions. However, mention of μεγαλοψυχία is extremely rare in our surviving evidence for the Epicurean school. In this paper I reconstruct a viable Epicurean position on μεγαλοψυχία. I argue that the Epicureans have a distinctive account of the virtue that is compatible with their hedonist ethics, and that can also be seen as a reaction to Aristotle. I (...) also demonstrate that the Epicurean account relates closely to their critical engagement with the Cynics and their emphasis on the importance of friendship and generosity in the good life. (shrink)

Philodemus of Gadara was a poet and Epicurean philosopher who, after leaving Gadara, studied in Athens under Zeno of Sidon before moving to Italy. Once in Italy, he lived in the area around the Bay of Naples, where he belonged to a circle of Epicureans that included Siro as well as the Roman poets Vergil, L. Varius Rufus, Quintilius Varus, and Plotius Tucca. His epigrams were preserved as part of the Greek Anthology, while his prose works were discovered at the (...) Villa of the Papyri in Herculaneum, carbonized by the first pyroclastic surge of Mount Vesuvius in 79 C.E. He wrote on a wide range of topics, including epistemology, ethics, theology, aesthetics, logic and science, and the history of philosophy, but not physics. In his works, he presents himself as an entirely orthodox Epicurean. He does so by explicating the teachings of earlier Epicureans (especially those of Epicurus, Metrodorus, Hermarchus, and Polyaenus), defending the positions of his teacher Zeno of Sidon, arguing against fellow Epicureans whom he perceives to have strayed from orthodoxy, and advancing Epicurean positions against other schools like the Academics, Peripatetics, Stoics, Cynics, and Cyrenaics. (shrink)

This dissertation handles the poetics of Philodemus of Gadara, a first century BCE Epicurean philosopher and poet. His views are recoverable from several of his treatises, which are primarily polemical and without positive exposition. However, his views are recoverable from careful readings of the debates, rare direct evidence, and attention to his commitments, which as a loyal member of the school, he could not contradict. The first, introductory, chapter treats Philodemus' biography, the history of scholarship on the topic, and introduces (...) some technical matters (often editorial) and conventions. The second chapter treats the history of the Garden's engagement with poetics. Epicurus did not write an On Poems but Metrodorus did. Other early Epicureans, as well as Zeno of Sidon, Demetrius Laco, and Siro and other Epicureans are examined as well. In chapter three, “The Prolepsis of the Poem,” I discuss what counts as a poem for Epicureans. Philodemus indicates that there were prolepseis of “poetry” and “poem;” the Epicureans meant basically what we mean by the terms. In chapter four, “Poetry as Techne and the Uses of Poetry,” I argue that poetry counts as an art for the Epicureans, but not a useful one. In my fifth chapter, “The Form, Content, Judgment, and Purpose of Poems,” I examine Philodemus' views as what form and content are, and the ways in which they interact. They are interdependent: the content depends on the words used to describe it, but there cannot be language without a topic. He values form above content in judging poems. The poem has an strange effect: it produces “additional thoughts” in the audience, by which they are entertained. It seems clear that Philodemus expected good poets to arrange form and content suggestively, so that the poems could exert a lasting pull on the minds of the audience. My sixth chapter collects a miscellany of topics which Philodemus handles but which do not fit neatly into another chapter. I discuss his views on genre, mimesis, “appropriateness,” utility, and various technical terms. The seventh chapter contains a concluding summary. (shrink)

The Epicureans advocate a moderately ascetic lifestyle on instrumental grounds, as the most effective means to securing tranquility. The virtuous person will reduce his desires to what is natural and necessary in order to avoid the trouble and anxiety caused by excessive desire. So much is clear from Epicurus' general ethics. But the later Epicurean Philodemus fills in far more detail about the attitude a wise Epicurean will take toward wealth in his treatise On Property Management. This paper explores some (...) of Philodemus' distinctive doctrines and argues that Philodemus' position on crafts is an improvement on the Socratic and Aristotelian positions that he is reacting against. Philodemus rejects both constraints on what counts as a genuine craft proposed by Socrates in the Gorgias: that a craft aims at a genuine good, and that it is based on a grasp of the nature of its subject. Philodemus also rejects the attempts of Xenophon and Theophrastus to preserve an important place for the craft of property management, conceived of as aiming at maximizing your wealth, within the Socratic and Aristotelian ethical tradition that puts virtue and virtuous activity at the center of the happy life. According to Philodemus, cultivating and exercising the traditional technê of property management is actually incompatible with being a virtuous person and obtaining happiness. (shrink)

Many Epicurean arguments for the claim that death is nothing to us depend on the ‘Experience Constraint’: the claim that something can only be good or bad for us if we experience it. However, Epicurus’ commitment to the Experience Constraint makes his attitude to will-writing puzzling. How can someone who accepts the Experience Constraint be motivated to bring about post mortem outcomes?We might think that an Epicurean will-writer could be pleased by the thought of his/her loved ones being provided for (...) after his/her death. Warren has argued that this does not dissolve the puzzle, since it involves a hope which the Epicurean should take to be empty just as the fear of death is empty. However, if it is a necessary condition of an emotion’s being empty that it involve accepting a claim which is not only false but also harmful it is not clear that this hope is indeed ‘empty’: there is a crucial disanalogy between fearing death and hoping for the prosperity of one’s children here. And if emptiness does... (shrink)

There has been a large amount of scholarly controversy over the precise nature of the motivations at play in the Epicurean accounts of justice and friendship, and whether any form of altruism or other-concern is compatible with Epicurean hedonist ethics. This paper addresses this tension between self- and other-concern from a novel angle, by examining the motivations behind Epicurean educational practice. What emerges is a rather complex motivational picture that reaffirms the Epicureans' philosophical commitment to egoism, but at the same (...) time shows it to be more nuanced and sensitive than one might expect given their theoretical postulates and the reaction of ancient critics such as Cicero. (shrink)

From a new reading in Philodemus’ Index Academicorum (PHerc. 1021, col. XXXVI) emerges that Phanostratos, pupil of Charmadas, stems from the Carian city of Tralleis and enjoyed good reputation for psychagogy of masses, both hitherto unknown facts.

In this article, James 5:13-20 is investigated. This section deals with the confession of sins in the community of faith and the subsequent healing that will result. James will be compared to Philodemus, a philosopher who comes from Galilee, just like James. It is not argued that James was influenced by Philodemus but that a comparison between the two might open up fresh perspectives for the interpretation of James 5:13-20. This will especially become clear when the themes of moral exhortation, (...) community health, communal confession and the role of the psychagogue are discussed. (shrink)

The aim of this study is to present a necessarily fragmented history of the way the Garden's outlook on pleasure captured Greek and Roman imaginations — particularly among non-Epicureans — for generations after its legendary founding.

Voula Tsouna provides a translation, extensive introduction, and notes on Philodemus' treatise "On Property Management." A fragmentary version of this treatise was recovered from the Epicurean library at Herculaneum, which was buried by the eruption of Mt. Vesuvius.

Epicureanism after the generation of its founders has been characterised as dogmatic, uncreative and static. But this volume brings together work from leading classicists and philosophers that demonstrates the persistent interplay in the school between historical and contemporary influences from outside the school and a commitment to the founders' authority. The interplay begins with Epicurus himself, who made arresting claims of intellectual independence, yet also admitted to taking over important ideas from predecessors, and displayed more receptivity than is usually thought (...) to those of his contemporaries. The same principles of autonomy and openness figure importantly in the three major areas of focus in these essays: theology, politics and the emotions. (shrink)

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