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.

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.

PHerc 1669, formerly identified with book 5, book 7 and book 10 of Philodemus’ On Rhetoric, actually transmits book 20. The book number—a clear Κ—is still legible in the final title of the papyrus. This means that On Rhetoric was in precisely or at least 20 books, depending on whether or not PHerc 1669 is to be considered the final book of the work.

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)

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 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)

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)

On Death, by the Epicurean philosopher Philodemus of Gadara, is among the most significant philosophical treatments of the theme surviving from the Greco-Roman world. The author was an influential figure in first-century B.C.E. Roman society, associated with poets such as Virgil and politicians such as the father-in-law of Julius Caesar. The surviving copies of his treatises were carbonized following the eruption of Vesuvius in 79 C.E. This edition contains the Greek text, newly reconstituted with the help of the infrared imaging (...) technology that has revolutionized the study of Philodemus’s works in the twenty-first century, and completely translated into English for the first time. An extensive introduction provides background on Philodemus and his writings, accompanying notes enrich the text, and forty-four pages of photographs illustrate the papyrus manuscript from which the translation is drawn. (shrink)