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Jared Holley
Cambridge University
  1.  15
    Rousseau on Refined Epicureanism and the Problem of Modern Liberty.Jared Holley - 2018 - European Journal of Political Theory 17 (4):411-431.
    This article argues that in order to understand the form of modern political freedom envisioned by Rousseau, we have to understand his theory of taste as refined Epicureanism. Rousseau saw the division of labour and corrupt taste as the greatest threats to modern freedom. He identified their cause in the spread of vulgar Epicureanism – the frenzied pursuit of money, vanity and sexual gratification. In its place, he advocated what he called ‘the Epicureanism of reason’, or refined Epicureanism. Materially grounded (...)
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  2.  16
    The Poison and the Spider's Web: Diderot and Eighteenth-Century French Epicureanism.Jared Holley - 2015 - History of European Ideas 41 (8):1107-1124.
    SUMMARYThis article argues that the term ‘Epicurean’ had multiple meanings in the moral and political thought of the eighteenth century. Concentrating on the reception of Epicureanism in France, it shows that some critics focused on Epicurus’ hedonistic moral psychology and labelled Epicurean those thinkers who denied natural sociability; for others, who instead focused on Epicurus’ materialist natural philosophy, to label a thinker an Epicurean was to label them an atheist. This polyvalence is presented as a salutary caution against essentialising claims (...)
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    Eighteenth-Century Epicureanism and Rousseau on Liberty.Jared Holley - 2011 - History of European Ideas 37 (1):81-84.
  4.  20
    Theory, Practice, and Modernity: Leo Strauss on Rousseau’s Epicureanism.Jared Holley - 2017 - Journal of the History of Ideas 78 (4):621-644.
  5.  5
    Rousseau’s Reception as an Epicurean: From Atheism to Aesthetics.Jared Holley - 2019 - History of European Ideas 45 (4):553-571.
    ABSTRACTWhat did Rousseau's readers mean when they called him an ‘Epicurean’? A seemingly simple question with complex implications. This article attempts to answer it by reconstructing Rousseau's contemporary reception as an Epicurean thinker. First, it surveys the earliest and most widely read critics of the second Discourse: Prussian Astronomer Royal Jean de Castillon, Jesuit priest Louis Bertrand Castel, and Hanoverian biblical scholar Hermann Samuel Reimarus. These readers branded Rousseau an Epicurean primarily to highlight his atheism, his anti-providential and materialist natural (...)
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