David Suits fearlessly pursues a materialistic life of simple pleasures.
http://philosophynow.org/issues/70/An_Epicurean_Ideal
An Epicurean Ideal
Re: An Epicurean Ideal
Epicur invited friends to his garden.
This is NOT a materialistic pleasure, I would say.
Am I missing something ?
This is NOT a materialistic pleasure, I would say.
Am I missing something ?
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chaz wyman
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Re: An Epicurean Ideal
Indeed. The point is that ataraxia is the pursuit of earthly contentment without regard for gods, heaven or hades.duszek wrote:Epicur invited friends to his garden.
This is NOT a materialistic pleasure, I would say.
Am I missing something ?
Ar heart Epicurus is atheistic, and the heart of his atomism is a rejection of explanation through the divine or mystical metaphysic.
There is nothing more materialist than a garden.
Re: An Epicurean Ideal
A garden prodiving simple pleasures, herbs, vegetables, fruit, and being the surrounding for cultivating the art of friendship does not look materialistic to me.
Re: An Epicurean Ideal
The "Garden" is a 'house', not a 'garden'. "Garden" is a metaphorical usage. See the first paragraph of the article:
"In 306 BCE, Epicurus, who was then about 35 years old, purchased a house on the outskirts of Athens. He invited people to stay in this Garden (as it came to be called) in order to discuss philosophy and to live a relatively simple and self-sufficient life in the company of friends and fellows."
The "Garden" reminds me of the theory and practice of a Benedictine monastery. I wonder if there is evidence that St. Benedict was influenced by Epicurus when he wrote the Rule? http://en.wikipedia.org/wiki/Rule_of_St_Benedict Perhaps.
Benedict probably became familiar with Epicurian philosophy:
"“Benedict was born in Nursia, Italy, around the year 480, and was the son of a noble family. As a youth, he went off to Rome to study. At that time, Rome was showing signs of moral and political decay. Turning away from such Corruption, Benedict discontinued his studies and withdrew from Rome and went into solitude.”
http://saintbenedict.org/stblife1.htm
"In 306 BCE, Epicurus, who was then about 35 years old, purchased a house on the outskirts of Athens. He invited people to stay in this Garden (as it came to be called) in order to discuss philosophy and to live a relatively simple and self-sufficient life in the company of friends and fellows."
The "Garden" reminds me of the theory and practice of a Benedictine monastery. I wonder if there is evidence that St. Benedict was influenced by Epicurus when he wrote the Rule? http://en.wikipedia.org/wiki/Rule_of_St_Benedict Perhaps.
Benedict probably became familiar with Epicurian philosophy:
"“Benedict was born in Nursia, Italy, around the year 480, and was the son of a noble family. As a youth, he went off to Rome to study. At that time, Rome was showing signs of moral and political decay. Turning away from such Corruption, Benedict discontinued his studies and withdrew from Rome and went into solitude.”
http://saintbenedict.org/stblife1.htm
Re: An Epicurean Ideal
A house in Greece probably has a garden or a terrace with plants and flowers growning in it.
A house in Rome had usually an Atrium if I am not mistaken, a sort of inner area without a roof.
And Greece is even more in the south than Rome.
It is nice to see plants or flowers growing. Gardeners live long lives.
A friendship needs to be cultivated like a plant. Harsh treatment makes it perish forever, gentle treatment makes it thrive.
A house in Rome had usually an Atrium if I am not mistaken, a sort of inner area without a roof.
And Greece is even more in the south than Rome.
It is nice to see plants or flowers growing. Gardeners live long lives.
A friendship needs to be cultivated like a plant. Harsh treatment makes it perish forever, gentle treatment makes it thrive.
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chaz wyman
- Posts: 5304
- Joined: Fri Mar 12, 2010 7:31 pm
Re: An Epicurean Ideal
tbieter wrote:The "Garden" is a 'house', not a 'garden'. "Garden" is a metaphorical usage. =
Actually, I would think, the word was OIKOS, which is closer to home, or estate. The oikos included the house and grounds the made a self sufficient economic unit. The each male citizen was the head of the house which included wife and family, slaves and livestock. Xenophon, when he was not marching through Asia Minor looking for the sea with 500 of his mates, wrote a treatise on economic management, Oeconomicus, and this is where we get our word for economics.
What Epicurus had, was a place of repose from city life, probably more like a commune where everyone lent a hand in the work growing food and caring for the animals.