how can epicureanism be the basis of morality

All of society must more or less collaborate in it, from the small society that surrounds me, from my family to the great society in which I live. In this there is a notable divergence between the Epicureans and the contemporary English school. In his will he prescribed that the house be preserved and that the philosophers would all live together. The search for knowledge has the liberating function of being a “four-fold medicine”. The Epicureans of antiquity, as we know, had the Stoics as their principle adversaries, violent adversaries who disfigured their doctrine and organized resistance against it. Such an imagination, half scholastic and half fantastic, loses all historical value. It is also for the same reason that modern Epicureanism has generally renounced the consolations that the Epicurean theory of death claimed to offer. It was translated by Hiram Crespo and shared here with her permission. This not only occurs through an external discipline process that is exerted on the individual, but the individual self-disciplines. First, morality means “a set of values and rules of action that are proposed to individuals and groups through various prescriptive devices, such as family, educational institutions, churches, etc.” (11) These values are explicitly transmitted, but it is also the case that they become diffuse and thus morality is a more complex game. Someone who says that the time to love and practice wisdom has not yet come or has passed is like someone who says that the time for happiness has not yet come or has passed. 33 Poster, M., ibid., p. 229. Histoire de la Philosophie Ancienne, III, 412. It gives more attention to the subjectivity techniques by which the individual is constituted as a moral subject. Philosophy is for Epicurus a fundamental element in self-care, because only through it can the individual lose those fears that do not allow him to achieve the true state of happiness that consists in the tranquility of the soul (ataraxia). Wilson uses many contemporary situations to help us examine how an ancient philosophy can still have impact in our modern lives. According to Epicurus (341-271 BCE), the goal and principle of human actions is pleasure. 1. So the term “moral” is basically associated with a moral code. Man should not fear the actions of the gods upon him, as the gods have no worries and there’s no reason why man should be a worry to them. (5). They also do not take account of the importance of the emotional element of human experience. Instead paradoxically for Christianity, self-care implies a renunciation of oneself. In agreement with Morey, Arnold Davidson maintains that ethics is not a substitute for archaeology or genealogy, but adds that ethics modifies certain final methodological implications of those two. The theoretical value that Aristotle attributed to philosophy, the value of knowledge for its own sake, changes with Epicurus and it becomes practical value. The major source for Epicurean doctrine is Diogenes Laertius’third-century C.E. In short, Epicurean ethics is characterized by: taking pleasures as an object of transformation (ethical substance); basing obedience (to laws and conventions) in loyalty to Epicurus himself and in community, mainly based on the bonds of friendship (means of subjection); practicing self-care through philosophy, cultivation of friendship, meditation, and the calculation of pleasures (self-transforming activity); and by pursuing happiness–understood mainly as ataraxia (moral subject’s teleology). There is a kind of internal criticism that works within every system and which forces it to continuously perfect itself, to reappear in ever new forms at the very moment when it was thought to be overturned. Here she discusses the link between Epicureanism and modernity, the seventeenth century's ontological commitments, Leibniz, contractualism and utilitarianism, the politics of the time, Cavendish, morality, moral animals and the idea of morality as 'advantage reduction', egalitarianism, art emotions, and women philosophers in the Academy. But even so, all the Epicureans, even La Mettrie, are in agreement in committing the individual to not retreating into a foolish egoism. He disapproved of them, because nothing obliges the soul of the wise man to think in the same way as the common people...The role of the philosopher at the time was to think like the few and to speak and act with the multitude.” One can’t help but think that in writing these lines Gassendi was reflecting on himself and thought of his century as much as of Epicurus’. In fourteen long chapters of the “Système de la nature” d’Holbach, with a daring that few philosophers until then had had, strives to overthrow the idea of God in all its forms. This study is the second we look at the cognition section from Turning to Crime. What would a purely personal and egoist pleasure be? 4. When he acts deliberately, he is, so to speak, the father of his acts. Community life for the Epicureans was very important. of sex., II. They can be found in interviews and prologues. Such was the Epicurean system in history, and even in our time its development is not completed. It would consist of the actual conduct of individuals in respecting or rejecting the code. 8 Foucault, M., sex., II. [4]. The ethical substance or aphrodisia is that part of the individual that is taken as a “raw material” of his moral conduct. As a Utilitarian said, morality thus understood is nothing but the regularization of egoism. In summary, the Epicurean doctrines exercised an unquestionable influence on the development of human thought. Epicureanism is a system of philosophy based on the teachings of Epicurus, founded around 307 B.C. Happiness consists in the pursuit of pleasure. However Foucault adds that austerity practices cannot be considered as a simple refinement. Obtaining pleasure is then linked to a social position, it is not a transgression. Without wanting to deny the importance of the moral code or the actual conduct of the people (the other aspects of morality), he intends to shift the analysis towards the ways in which the individual self-constructs himself as a moral subject of his actions. 17 Foucault, M.; On the genealogy of ethics, interview by Dreyfus-Rabinow, p.202. We can say then that in Epicureanism the ethical substance was acts linked to pleasure and desire. The third trend consists in recent scholarly advances illuminating the unique, plausible, and fruitful elements of Epicurus's ethical theory. See our “Morale anglaise contemoporaine”. At the same time it undermines the purported universality of the contemporary model of sexuality with its implications with respect to morality. With regard to the pursuit of goods, he argues that it is easy to achieve and seek the limit of goods. It is not always clear how to judge which consequences are best. See La Morale Anglaise Contemporarine,: Part two. Lives of Eminent Philosophers, a compilation ofinformation on the lives and doctrines of the philosophers ofclassical Greece (see “Doxography of AncientPhilosophy”). 2. In this way sexuality becomes a moral problem for the Greeks. Epicureans believed that everything should be done in moderation and that gods have no role in life—superstition does not exist. What I intend to do here is to track and identify in the ethics proposed by Epicurus, the aspects of ethics defined by Foucault and discussed above. (16) We can see that the work that the individual does on himself is not solely intended to behave according to the law, to abide by it, but that the goal is the construction of the self and to become a moral subject. He finds that both Greeks and Christians valued ascetics, that is, they regarded as a virtuous practice the restriction of pleasures. The following essay was written by Fernanda Diab, from the Faculty of Humanities and Educational Sciences – Udelar, in Uruguay. The ancients, and especially the Romans, knew nothing about sincere and courteous discussion, the common and unbiased search for truth. Duty can be deduced from the same idea of liberty without having to appeal to pleasure. Epicurus identifies evil with pain and says: Continuous pain does not last long in the body; on the contrary, pain, if extreme, is present a short time, and even that degree of pain which barely outweighs pleasure in the body does not last for many days together. In that community only Epicurus was considered and called wise, the remaining members were aspiring sages. It is evident that the canonic and physics of Epicurus are nothing but a clumsy appendix to his morality. Well before the arrival of Christianity he had already attacked pagan religion and reduced it to impotence. To do this, each of these aspects will be analyzed separately and supplemented with quotes from the garden philosopher. “Any man who is uneasy about himself should make friends”, says Foucault. Princ., 4, quoted by Mondolfo, Ibid. – Epicurus’ Principal Doctrine 4. First there was Hobbes, whose pitiless honesty and logic exasperated his century. It is further categorised into ‘Moral development and crime.’ The background to this research is Freud’s theory of development, which Kohlberg extended. In Volume II “The Use of Pleasures” he discusses how pleasure and desire constitute an element of tension in Greek society even though it is part of it. It teaches that the greatest good is to seek modest pleasures in order to attain a state of tranquillity, freedom from fear (\"ataraxia\") and absence from bodily pain (\"aponia\"). 11 Ibid., p.26. (32). Volumes II and III of “History of Sexuality” can be understood as a study of the relationships between these four aspects of ethics in Greek and Roman society. When in thought we descend the scale of beings, we see that the sphere in which each of them moves is narrow and virtually closed. In the moral and social sciences the doctrines derived from Epicureanism are also more powerful than they ever were. Instead he claims that these procedures “are encompassed in ever wider circles, but are not replaced at all.” (3), According to Foucault’s own writings, a new ordering of his work can be proposed, in terms of ontology: “historical ontology of ourselves in relation to the truth that constitutes us as subjects of knowledge”, “historical ontology of ourselves in relation to the field of power through which we constitute ourselves as subjects acting on others ”,“ historical ontology in relation to ethics through which we constitute ourselves as moral agents ”. On this point Epicureanism has again advanced very little in France: D’Alembert, d’Holbach, and Volney at moments give us a presentiment of the contemporary English school, but they never fail to return to personal interest as a principle of all morality. Everywhere the affirmation of Epicurean ideas excited the most violent reactions against its authors, and Epicureanism has, till today, more often had adversaries than judges. According to them, morality has as its goal the regulating of our conduct while we are alive; its goal is not to modify our ideas on the subject of death: this is more a question for metaphysics or religion. And once he begins to reject it, with a remarkably logical spirit he casts it out from everywhere and places spontaneity in everything. The morality of a human act is its condition of being good or bad. He seeks to clarify the object of his history of sexuality, and for this he analyses the ambiguity of the term “moral”. But love for young people could lead young people to a passive life which is incompatible with the practice of freedom for which young people should prepare. The Objective Basis of Morality Challenged 1611 Words | 7 Pages. On the Basis of Morality is divided into four sections. This principle posed, Epicurus and his continuators conclude from it that pleasure being the sole end of beings, morality for each individual must be the art of procuring for oneself the greatest amount of personal pleasure. True freedom for Epicurus can only be achieved through philosophy because it frees man from that which disturbs him, and in this lies the liberating value of all knowledge since knowledge of cosmology and physics are also fundamental to making man a free and therefore happy subject. The ethical substance is not always the same, it was acquiring different forms and is one of the points that Foucault wants to demonstrate when comparing Greek ethics with Christianity. Hobbes attacked miracles and what is more, he gave religion no other “natural seed” (semen naturale) than fear, ignorance, and, in a word, “man’s innate penchant for hasty conclusions.”[5] Did not the venerable Gassendi himself, who never abandoned the great respect he had for the religion in which he was a priest say, in speaking of Epicurus: “If Epicurus attended a few religious ceremonies of his country, while disapproving them in his heart, his conduct was to certain extent excusable. (2) These three levels would be: first, an area of ​​knowledge made up of concepts, theories and disciplines; second, a set of normative rules, such as those that distinguish between normal and pathological; and third, the way of relating to oneself. Modern utilitarianism is founded upon Epicureanism. Epicurus's ideas about morality, 'justice' as we translate what he called q Hobbes before Spinoza attempted to construct a geometry of morals, Helvetius constructed a physics of morals, d’Holbach a physiology of morals. Despite being these three levels well marked in each of the three stages mentioned above, they can appear together in any of their works. There is another constituent aspect of morality that will be emphasized. Philosophy has a therapeutic character (therapeutike). How many old ideas and rooted customs Epicureanism has contributed to ridding the moral domain of! he essay On the Basis of Morality (Über die Grundlage der Moral) is one of Arthur Schopenhauer's two major works in ethics. He understood that ethics is only part of the study of morality. If the disciples were impelled by the teacher’s image to obey the law or the precepts he gave them, one might wonder what subjected Epicurus himself to the obedience of certain moral standards. The Ten Commandments are part of the code known to the early Israelites that helped them to live better lives in relationship with Yahweh. What he hasn’t proved is that this spontaneity exists; he doesn’t even try to prove it. My pleasure, in order to lose nothing of its intensity, must maintain all of its extension. In the natural sciences Democritus’ and Epicurus’ cosmological system appears to have triumphed in our time. moral thinkers have begun to appreciate and develop as alternatives to modern consequentialist and deontological moral theories. He was about 19 when Aristotle died, and he studied philosophy under followers of Democritus and Plato. This is not the idea of the social contract for Hobbes and his successors. Pleasure is obtained by avoiding pain. We cannot mutilate ourselves, and pure egoism would be meaningless, an impossibility. Foucault himself has also reflected on the development of his work and made some self-criticisms. As for the Epicureans of the 18th Century, they completely remove the veil. In truth, it is impossible to write a complete appreciation of a system as long as it has not completed its development. As a philosophy, however, it also denoted the striving after an independent state of mind and body, imperturbability, and reliance on sensory data as the true basis of knowledge. Please note that the idea of asceticism is here treated in terms of exercises in self-care, rather than self-denial, and also please compare Foucault’s ideas about ethics as self-care with Epicurus’ sermon on moral development. The second stage is known as genealogy and revolves around the question of power. In L’Usage des Plaisirs, Foucault discusses these four aspects of ethics through the following topics: health, women and wives, and boys. Helvetius is frankly liberal, and d’Holbach in particular is radical, and virulently attacks royalty and its inevitable drawbacks. desire to eat a delicacy); and others that are neither natural nor necessary (e.g. Yet we recognize our own tendencies toward evil, especially in an excess of our desires. 471, quoted by Mondolfo, Ancient Thought, p.105. This opens the way for the task of developing strategies to modify it. He, however, insists on the impossibility of returning to those earlier forms of understanding. Her views are her own. As has been noted, his doctrine was less immoral than others, for example that of Mandeville; nevertheless, it was attacked even more. 4 Dreyfus, H., Rabinow, P., On the Genealogy of Ethics. But Epicurus had conceived the contract as a sort of primitive entente between men, more spontaneous than thought out. A first stage would be centered on the question of knowledge and it is recognized with the name of archaeology. In making this shift from the analysis of the methods of discipline that are exerted on the subject to the forms of self-discipline, and in particular when finding sexuality a central element in the self-construction of the subject, Foucault had to abandon the study of sources of modernity and look back on the Greeks. In this "prize essay", he argues that morality can only be based upon compassion. The exercises prescribed by the wisdom teachers are of particular importance for self-care. But such incitement is exercised by the subject on himself and has to do with the way in which the law is presented to him as obligatory. In a broad sense, it is a system of ethics embracing every conception or form of life that can be traced to the principles of his philosophy. It is even curious to see, in the history of the Epicurean doctrine, its representatives in direct or indirect hostility with received religion. But he doesn’t think that only one of the following is true: either moral liberty is doubtful, and his system is enveloped in the same uncertainty, or it is certain and it is a new principle that must be taken into account. Thus, when it was a matter of investigating the nature of pleasure, which it posited as the goal of life, Epicurus defined this pleasure as a state of repose for the body and the soul, a state of physical equilibrium and intellectual “ataraxia.” Given such a concept of pleasure, Epicurus soon deduced from it that the ideal for every being is the retreat into the self, seeking within oneself and without any external aid, repose and peace. (Source: Philosophical Landscape) 3. Another fundamental element in the self-forming activity prescribed by Epicureanism is the cultivation of friendship. Another point of interest of Foucault in the last two volumes of the history of sexuality is to trace how self-care in Greco-Roman culture became a renunciation of itself in Christianity. The predominant part played by sociable sentiments must be taken note of by every doctrine and in whatever way we may conceive the principles of morality. Helvetius reproduces the same idea by applying it particularly to law and legislation, an idea that is found in d’Holbach and most thinkers, Epicurean or not in the 18th Century. In the introduction of Volume II of “History of Sexuality” Foucault raises his primary interest, which is to trace how sexuality became a fundamental element of the self-constitution of the individual as a moral subject. Beyond Foucault’s intention to resurrect morality as self-care, the model of self-transformation, of taking oneself as a center of concern and occupation, of making each person better, and in that way making us freer, can be a model of inspiration for contemporary man. Morality and its Norms Freedom makes man a moral subject. Evolutionist morality, which can in a way be considered a development of Epicureanism, is also its best criticism. “First of all we must meditate, that is, assimilate intimately, become intensely aware of the fundamental dogmas.” (29) Epicurus prescribes in the Letter to Menoeceus: “All these teachings consider them, therefore, day and night, by yourself alone, and also with a companion like you. In common life let us compare the part left to pure egoism and that of “altruism;” we’ll see how relatively small the former is. This was even more the case because we know that La Mettrie had, in the eyes of his adversaries, the enormous fault of dying of indigestion. The Epicureans of the 18th Century reason better in political and social morality than in pure morality. When that ideal era arrives, beings will no longer, so to speak, be able to enjoy in solitude: their pleasure will be like a concert where the pleasure of others will enter in as a necessary element. The latter, after having posed happiness as the goal, recognizes that tranquility of the soul is the necessary condition of this happiness, and he believes that the idea of a universal necessity dominating nature would be incompatible with the tranquility of the soul. His doctrine, this phenomenon is sexual practice among free adult and young men in the body away! Many contemporary situations to help us examine how an ancient philosophy can still have impact in our time the school! Historians of how can epicureanism be the basis of morality philosophy, is also on history that the highest pleasure is absence! 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