Epikur
Szczęście to wolność od bólu i strachu; śmierci nie ma się czego bać, bo nie będzie nas tam, by jej doświadczyć.
Umiejscowienie
Szczęście jako wolność od bólu i spokój duszy; lęk przed bogami i śmiercią jest bezpodstawny.
Kluczowe idee
- Ataraksja
- „Śmierć nic dla nas nie znaczy”
- Atomizm
Wpływ
Pod wpływem 2
Demokryt
pod wpływem ✓
Epicurus took over Democritus’ atoms and void, giving atoms weight and, by later reports, a swerve, and grounded on them an ethics free of fear of death. Epicurus, Letter to Herodotus; Letter to Menoeceus; Lucretius II.216–293; Cicero, De finibus I.17–21; SEP “Epicurus”
Demokryt › ok. 460–370 p.n.e.
Pyrron z Elidy
pod wpływem sporne ✓
Epicurus’ teacher Nausiphanes had heard Pyrrho, and Epicurus admired Pyrrho’s way of life, often asking about him; any doctrinal debt is disputed (Diogenes Laertius IX.64). Diogenes Laertius IX.64, IX.69, X.8; SEP “Pyrrho”
Pyrron z Elidy › ok. 360–270 p.n.e.
Wpływ na 4
Lukrecjusz
wpływ na
Lucretius set out Epicurus’ physics and ethics in Latin hexameters, praising him as the Greek who first dared to defy religion (De rerum natura I.62–79, III.1–30). Lucretius, De rerum natura I.62–79, III.1–30, V.1–54; SEP “Lucretius”
Źródło: także w InPhO · InPhO
Lukrecjusz › ok. 99–55 p.n.e.
Seneka Młodszy
wpływ na
Seneca ended many early Letters to Lucilius with a saying of Epicurus, crossing into the enemy camp ‘not as a deserter but as a scout’ (Letter 2.5). Seneca, Epistulae morales 1–29, esp. 2.5; SEP “Seneca”
Źródło: szkic AI
Seneka Młodszy › ok. 4 p.n.e. – 65 n.e.
Pierre Gassendi
wpływ na ✓
Gassendi set out to revive Epicurus’ atomism and ethics of tranquillity, purged of what Christianity could not accept, in his Life of Epicurus (1647) and Syntagma philosophicum (1658). P. Gassendi, De vita et moribus Epicuri (1647); Animadversiones in decimum librum Diogenis Laertii (1649); Syntagma philosophicum (1658); SEP “Pierre Gassendi”
Źródło: także w Wikidanych · Wikidata
Pierre Gassendi › 1592–1655
Karol Marks
wpływ na
Marx’s doctoral dissertation (1841) defended Epicurus’ swerve of the atoms against Democritus’ determinism, reading it as the principle of the freedom of self-consciousness. K. Marx, Differenz der demokritischen und epikureischen Naturphilosophie (dissertation, Jena 1841; printed 1902); SEP “Karl Marx”
Źródło: także w InPhO · InPhO
Karol Marks › 1818–1883
Krytyka
Krytyka ze strony 2
Karneades z Cyreny
krytyka ze strony
Carneades objected that Epicurus needed no atomic swerve to save free will, since a voluntary movement of the mind needs no external cause. Cicero, De fato 23, 31–32
Źródło: szkic AI
Karneades z Cyreny › ok. 214–129 p.n.e.
Cyceron
krytyka ze strony
Cicero rejected Epicurus’ ethics in On Ends II (45 BCE): pleasure cannot be the highest good, as it leaves no room for virtue for its own sake. Cicero, De finibus bonorum et malorum I–II; De natura deorum I.57–124
Źródło: szkic AI
Cyceron › 106–43 p.n.e.
Krytykuje 1
Arystyp
krytykuje sporne
Epicurus held against the Cyrenaics that painless tranquillity, not only pleasure in motion, is the highest pleasure; whether this targets Aristippus himself is disputed. Diogenes Laertius 10.136–137; IEP “Cyrenaics”
Źródło: szkic AI
Arystyp › ok. 435–356 p.n.e.
Dzieła
- ok. 300 p.n.e.List do Menoikeusa
Krótki przewodnik po szczęśliwym życiu: śmierć nic dla nas nie znaczy.
Stanowisko
Epicurus aimed to free people from fear and anxiety. Building on Democritus’ atomism, he taught that the gods do not interfere in the world and that death, the dissolution of the soul’s atoms, is “nothing to us”: where death is, we are not. The goal of life is pleasure, understood not as indulgence but as the absence of bodily pain and mental disturbance (ataraxia). It is reached through simple living, prudence and above all friendship; his “fourfold remedy” sums up the teaching. Lucretius carried it to Rome, and modern hedonism and utilitarianism owe much to it.
Życie i kontekst
Epicurus was born on Samos to Athenian parents and taught in Mytilene and Lampsacus before settling in Athens around 306 BCE. There he bought a house with a garden, where he lived with friends – including women and slaves – in a community known simply as “the Garden”. Of his many writings, three letters and collections of maxims survive.
Dalsze główne dzieła
- Letter to Herodotus (c. 300 BCE)
- Letter to Menoeceus (c. 300 BCE)
- Principal Doctrines (c. 300 BCE)
- On Nature (c. 300 BCE, fragments)
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