Podcasts about Epicurus

#291: Behavioral social scientist Arthur Brooks joins Chris to reveal why success and happiness follow different rules as we age. They dig into fluid vs. crystallized intelligence, success addiction and dopamine, the reverse bucket list, and how to actually buy happiness. Arthur C. Brooks is a Harvard Professor, musician, and columnist for the Atlantic, where he writes the weekly "How to Build a Life" column. He is the bestselling author of numerous books on happiness and human flourishing. Link to Full Show Notes: https://chrishutchins.com/arthur-brooks-happiness-success-purpose/ Partner Deals Gelt: ⁠Skip the waitlist on personalized tax guidance to maximize your wealth Trust & Will: ⁠Get 20% off personalized, legally binding estate plans Zocdoc: Find and instantly book a doctor you love today Trust & Will: ⁠Get 20% off personalized, legally binding estate plans Quince: Affordable luxury essentials with free shipping + 365 day returns For all the deals, discounts and promo codes from our partners, go to: ⁠chrishutchins.com/deals Resources Mentioned Arthur: Website | Twitter | Instagram | YouTube Some of Arthur's Books From Strength to Strength: Finding Success, Happiness, and Deep Purpose in the Second Half of Life Love Your Enemies: How Decent People Can Save America from the Culture of Contempt Who Really Cares: The Surprising Truth About Compassionate Conservatism -- America's Charity Divide -- Who Gives, Who Doesn't, and Why It Matters Selected Works from the Atlantic How to Build a Life - Arthur's Column Are you Epicurus or Epictetus Article Books Happy Money: The Science of Happier Spending by Elizabeth Dunn and Dr Michael Norton The Brothers Karamazov by Fyodor Dostoevsky Man's Search for Meaning by Victor Frankl Meditations by Marcus Aurelius The Miracle of Mindfulness by Thich Nhat Hanh The Confessions by Saint Augustine The Bible Barcelona Recommendations Roman Ruins Sagrada Familia Romanesque Churches and Gothic Cathedrals ATH Podcast #36: Bucket Lists, Audacious Goals and Living the Life You Want with Ben Nemtin Hotel Upgrade Program Best Cards Page Gift Cards Page Newsletter AMA: Submit Questions Leave a review: Apple Podcasts | Spotify Email for questions, hacks, deals, and feedback: podcast@chrishutchins.com Full Show Notes (00:00) Introduction (02:17) How Arthur Defines Happiness (03:50) Quizzes to Diagnose Your Happiness (04:38) Fluid vs. Crystallized Intelligence (05:55) The Two Types of Geniuses (09:01) How to Jump the Curve (13:18) Darwin and Bach's Success Curves (16:56) Success Addiction and Dopamine (19:00) Hustle Culture, Workism and Metacognition (21:19) How Often You Really Need to Journal (22:46) When Love and Money Are Idols (24:40) The Good Four: Faith, Family, Friends and Work (29:13) The Happiness Algorithm: Understand, Apply, Share (30:41) Why Sharing and Teaching Happiness Matters (31:45) Bringing Faith and Meditation Into Your Life (34:15) Lectio Divina: Divine Reading (35:23) The Science of Satisfaction (37:49) Social Comparison, the Thief of Joy (38:39) How to Make a Better Bucket List (43:34) How to Actually Buy Happiness (47:09) Technology, Loneliness and Happiness (48:54) Turning Weakness Into Strength (50:51) Why Negative Emotions Make Us More Effective (51:20) Optimism vs. Hope (52:23) When It's Time to Leave a Job (54:18) Arthur's Recommendations for Barcelona (55:26) The Airplane Story That Inspired From Strength to Strength (57:33) Where to Find More From Arthur Connect with Chris ⁠⁠Newsletter⁠⁠ | ⁠Membership⁠⁠ | ⁠X⁠⁠ | ⁠Instagram⁠⁠ | ⁠LinkedIn⁠⁠ Editor's Note: The content on this page is accurate as of the posting date; however, some of our partner offers may have expired. Opinions expressed here are the author's alone, not those of any bank, credit card issuer, hotel, airline, or other entity. This content has not been reviewed, approved or otherwise endorsed by any of the entities included within the post. Learn more about your ad choices. Visit megaphone.fm/adchoices

We're joined by Anna Greenspan: philosopher, Associate Professor at NYU Shanghai, where she co-directs the Center for AI and Culture, and author of Shanghai Future and China and the Wireless Undertow. Longtime listeners will recognize her twice over — as co-editor of Machine Decision is Not Final and as the author of Capitalism's Transcendental Time Machine.The occasion is Greenspan's new research: a philosophy of the artificial built through the garden. If AI is now something "grown, not built," the garden raises the question of agency immediately — anyone who tries to make one learns that the thing the garden gardens is the gardener. Greenspan is surveying seven aesthetic garden traditions, and here we tour a few.References:Samuel Butler, Erewhon (1872), esp. "The Book of the Machines"Anna Greenspan, Bogna Konior, Benjamin Bratton and Amy Ireland (eds.), Machine Decision is Not Final: China and the History and Future of Artificial Intelligence (Urbanomic, 2024)Anna Greenspan, Shanghai Future: Modernity Remade (Hurst/Oxford University Press, 2014)Anna Greenspan, China and the Wireless Undertow: Media as Wave Philosophy (Edinburgh University Press, 2023)Immanuel Kant, Critique of the Power of Judgment (1790) — the third critique, source of the beautiful and the sublimeBaruch Spinoza, Ethics (1677) — parallelism of mind and body; sad passions and joyMou Zongsan (牟宗三), New Confucian philosopher; translated Kant into Chinese, argued the supersensible is accessible through practiceXiong Shili (熊十力), Mou's teacher; philosophy of contraction and expansion drawn from the I ChingNikolai Kondratiev, "The Long Waves in Economic Life" (1925; English translation 1935)Joseph Schumpeter and the neo-Schumpeterians; Carlota PerezThomas S. Mullaney, The Chinese Typewriter: A History (MIT Press, 2017) and The Chinese Computer: A Global History of the Information Age (MIT Press, 2024)Peter Hall, Cities in Civilization (1998)Keiji Nishitani, Religion and Nothingness; the ikebana essay ("The Japanese Art of Arranged Flowers")Benjamin Bratton, The Stack: On Software and Sovereignty (MIT Press, 2015)Gilbert Simondon — invoked by Marek on technological individuationSharawadgi — from William Temple, Upon the Gardens of Epicurus (1685)The ha-ha; Horace Walpole, On Modern Gardening (1770)David J. Chalmers, "What We Talk to When We Talk to Language Models" (2025)

John Bellamy Foster reflects on the enduring relevance of Einstein's “Why Socialism?” in this fourth segment of our series on ecology and materialism. Marx's foundations of ecological materialism are blended with the work of natural scientists and the Greek philosopher Epicurus. Socialism, as a transformational project whose intellectual birthplace is materialism, had to be forcefully defended by Albert Einstein, the preeminent scientist of the 20th century. Bellamy Foster, discussing his Introduction to Einstein's essay, explains the importance of Einstein's contribution in the postwar context and into the present.

In this third segment of a series on ecology and materialism, John Bellamy Foster concludes that across different societies, starting from ancient China, the Hellenistic world, and India, there is a parallelism of class struggles. They involve notions of self-consciousness through production in relation with nature, human freedom, solidarity, and substantive equality. Common to them is a praxis that combines Epicurus's philosophy of enough and reciprocity with Marx's emphasis on production and transformation. Lynn Fries interviews John Bellamy Foster on GPEnewsdocs.

Welcome to Episode 344 of Lucretius Today. This is a podcast dedicated to the poet Lucretius, who wrote "On The Nature of Things," the most complete presentation of Epicurean philosophy left to us from the ancient world. Each week we walk you through the Epicurean texts, and we discuss how Epicurean philosophy can apply to you today. If you find the Epicurean worldview attractive, we invite you to join us in the study of Epicurus at EpicureanFriends.com, where we discuss this and all of our podcast episodes. This week we are continuing our series reviewing Cicero's "Academic Questions" from an Epicurean perspective, which gives us an overview of the issues that split Plato's Academy and helps us understand Epicurus' position on the same issues. This week will continue in Section 13 of Book Two. Our text will come fromCicero - Academic Questions - Yonge We'll likely stick with Yonge primarily, but we'll also refer to the Rackham translation here: Cicero On Nature Of Gods Academica Loeb Rackham : Free Download, Borrow, and Streaming : Internet Archivehttps://www.epicureanfriends.com/thread/5205-episode-345-eataq27-we-can-t-find-true-and-complete-happiness-unless-we-have-kno/

A brutal breakup. A six-pack on the cover of magazines. An engagement that ended. And the moment everything fell apart, the question that broke it all open: What have I actually been running from? Everything Brian built, every race, every trophy, every pound lifted, was fueled by self-hatred. The moment he stopped long enough to ask why, everything changed. Brian Keane is a 3x bestselling author, ultra-endurance athlete, and mindset coach who has helped 150+ entrepreneurs create sustainable change from the inside out. In this conversation, he and George go deep on identity, self-worth, the four quadrants of a fulfilling life, and what it actually takes to stop optimizing the wrong thing. What You'll Learn In This Episode: Why keeping weight off is harder than losing it and the real reason why The four quadrant framework: health, wealth, love, and fulfillment How scarcity scales with success and how to rewire your relationship with money The "chains of habits" and the oak tree analogy for behavior change Why most entrepreneurs are more comfortable in their old story than writing a new one The director's cut thought experiment for discharging trauma and limiting beliefs The horse experiment: how to identify when you're the common denominator Why your mess becomes your message and why vulnerability is the real competitive edge Key Takeaways: ✔️You can't give from an empty cup. Entrepreneurs are the last to prioritize themselves, and the first to pay the price for it. ✔️Fueling from gratitude instead of fear is not a mindset hack. It's the difference between a decade of anxiety and a decade of sustainable output. ✔️The chains of habits are too loose to be felt until they're too strong to be broken. A habit is a seed. Leave it alone long enough and it becomes an oak tree. ✔️The horse experiment: if three people call you a horse, get a saddle. The common denominator in every repeated pattern is you. ✔️The director's cut: create an alternative version of your charged story. Not to live in fantasy, but to discharge the energy so you can look at it clearly. ✔️Frequency attracts tribe. When you go deeper on your own work, what you attract changes — in relationships, in business, and in life. ✔️Water rises to the level it's comfortable at. Your environment, community, and inner work determine your ceiling. ✔️Your mess is your message. Being witnessed in vulnerability neutralizes the charge and unlocks your next chapter. Timestamps & Highlights: [00:00] — What Brian had been running from and the breakup that exposed it [01:33] — Welcome: a recovering school teacher, ultra-endurance athlete, and mindset coach [04:08] — You can't give from an empty cup and why entrepreneurs always put health last [06:30] — The four quadrants: health, wealth, love, and fulfillment [09:00] — Scarcity and success: why making more money made things feel worse [14:00] — Bodybuilding, self-hatred, and the six pack that meant nothing [20:00] — What Brian was running from and why he finally stopped [25:00] — The story we tell about our mistakes is the real problem [29:00] — Vulnerability, community, and the power of being witnessed [31:19] — Water rises to its comfortable level: frequency attracts tribe [36:00] — The director's cut thought experiment explained [41:00] — The horse experiment and identifying the common denominator [48:00] — Supportive vs. unsupportive habits: the oak tree analogy [54:00] — Where to find Brian and connect [56:31] — Tattoo wisdom: Epicurus, the chains of habits, and the deathbed test Connect with Brian Keane He is a 3x bestselling author, host of The Brian Keane Podcast (top 0.5%), and mindset and fitness coach with over a decade of experience helping 150+ entrepreneurs build sustainable health and performance. He has run six back-to-back marathons through the Sahara and 230km through the Arctic. Website: briankeanefitness.com   Instagram: @brian_keane_fitness Facebook: Brian Keane Fitness TikTok: @briankeanefitness YouTube: @BrianKeaneFitness Your Challenge This Week: Go check out The Brian Keane Podcast, George will be on it too. And if something here landed, leave a review. George will send it to Brian directly. Follow George: @itsgeorgebryant Work with George: The Alliance — Community for entrepreneurs building from the inside out.  1:1 Coaching — Limited spots. Apply at mindofgeorge.com/coaching-consulting/ Live Retreats — In-person experiences for entrepreneurs ready to stop running from themselves.

ความสุขอาจหมายถึงทรัพย์สินที่มั่งคั่ง ตำแหน่งที่มั่นคง ครอบครัวที่พร้อมหน้า หรืออาจจะหมายถึงแค่ชีวิตที่เรียบง่ายในแต่ละวัน เมื่อคนตีความความสุขในมุมมองที่ต่างกัน ผู้คนจึงไขว่คว้าความสุขในแบบที่ใจตามหา โดยพอดแคสต์ 5M ในวันนี้จะพาทุกคนไปสำรวจความสุขที่เกิดจากใจที่สงบและวิธีที่เราจะสามารถคว้าได้ทั้งความสุข และความสงบที่ไม่รบกวนจิตใจกัน . . #Epicurus #selfdevelopment #goodtime #5minutespodcast #missiontothemoonpodcast

ความสุขอาจหมายถึงทรัพย์สินที่มั่งคั่ง ตำแหน่งที่มั่นคง ครอบครัวที่พร้อมหน้า หรืออาจจะหมายถึงแค่ชีวิตที่เรียบง่ายในแต่ละวัน เมื่อคนตีความความสุขในมุมมองที่ต่างกัน ผู้คนจึงไขว่คว้าความสุขในแบบที่ใจตามหา . โดยพอดแคสต์ 5M ในวันนี้จะพาทุกคนไปสำรวจ ความสุขที่เกิดจากใจที่สงบและวิธีที่เราจะสามารถ คว้าได้ทั้งความสุข และความสงบที่ไม่รบกวนจิตใจกัน . . #Epicurus #selfdevelopment #goodtime #5minutespodcast #missiontothemoonpodcast

ความสุขอาจหมายถึงทรัพย์สินที่มั่งคั่ง ตำแหน่งที่มั่นคง ครอบครัวที่พร้อมหน้า หรืออาจจะหมายถึงแค่ชีวิตที่เรียบง่ายในแต่ละวัน เมื่อคนตีความความสุขในมุมมองที่ต่างกัน ผู้คนจึงไขว่คว้าความสุขในแบบที่ใจตามหา . โดยพอดแคสต์ 5M ในวันนี้จะพาทุกคนไปสำรวจ ความสุขที่เกิดจากใจที่สงบและวิธีที่เราจะสามารถ คว้าได้ทั้งความสุข และความสงบที่ไม่รบกวนจิตใจกัน . . #Epicurus #selfdevelopment #goodtime #5minutespodcast #missiontothemoonpodcast

Welcome to Episode 344 of Lucretius Today. This is a podcast dedicated to the poet Lucretius, who wrote "On The Nature of Things," the most complete presentation of Epicurean philosophy left to us from the ancient world. Each week we walk you through the Epicurean texts, and we discuss how Epicurean philosophy can apply to you today. If you find the Epicurean worldview attractive, we invite you to join us in the study of Epicurus at EpicureanFriends.com, where we discuss this and all of our podcast episodes. This week we are continuing our series reviewing Cicero's "Academic Questions" from an Epicurean perspective, which gives us an overview of the issues that split Plato's Academy and helps us understand Epicurus' position on the same issues. This week will continue in Section 10 of Book Two. Our text will come fromCicero - Academic Questions - Yonge We'll likely stick with Yonge primarily, but we'll also refer to the Rackham translation here: Cicero On Nature Of Gods Academica Loeb Rackham : Free Download, Borrow, and Streaming : Internet Archivehttps://www.epicureanfriends.com/thread/5192-episode-344-eataq26-what-is-our-mind-s-role-in-determining-truth/#post40862

In this first segment of a series on ecology and materialism, John Bellamy Foster explains how Marx, who was not a natural scientist, learned from chemists, physicists, biologists, and the ancient Greek philosopher Epicurus. Marx then garnered a unique theoretical approach that identifies the causes of the societal and ecological crises we face today. Lynn Fries interviews John Bellamy Foster on GPEnewsdocs.

https://soundcloud.com/rene-de-paula-jr/os-gregos-e-a-felicidade-e-os Café: da bebida ‘do diabo’ aos best-sellers de autoajuda cristã https://www.bbc.com/portuguese/articles/cx2xv41y493o Courtroom Drama https://pca.st/8bow14k7 The Greengrocer Who Saved Democracy https://pca.st/spck15bw The Atomic Philosophies of Democritus and Epicurus and How They Differed https://www.thecollector.com/atomic-philosophy-democritus-epicurus/ Democritus vs Epicurus Atomism https://chatgpt.com/share/6a677da7-fd50-83e9-a907-69d125a87667 Eudaimonia vs Euthymia https://chatgpt.com/share/6a677dd7-3fb8-83e9-8c46-df629ecc74de a app do radinho!!!    http://radinhodepilha.com/radinho  canal do radinho no telegram:   http://t.me/radinhodepilha meu perfil no Threads: https://www.threads.net/@renedepaulajr meu perfil no BlueSky https://bsky.app/profile/renedepaula.bsky.social meu twitter http://twitter.com/renedepaula aqui está o link para a caneca no Colab55:  https://www.colab55.com/@rene/mugs/caneca-rarissima  para xs raríssimxs internacionais, aqui está nossa caneca no Zazzle: https://www.zazzle.com/radinhos_anniversary_mug-168129613992374138 minha lojinha no Colab55 (posters, camisetas, adesivos, sacolas):  http://bit.ly/renecolab meu livro novo na lojinha!  blue notes https://www.ko-fi.com/s/550d7d5e22 meu livro solo https://www.ko-fi.com/s/0f990d61c7  o adesivo do radinho!!!   http://bit.ly/rarissimos  minha lojinha no ko-fi: https://ko-fi.com/renedepaula/shop muito obrigado pelos cafés!!!  http://ko-fi.com/renedepaula

Welcome to Episode 343 of Lucretius Today. This is a podcast dedicated to the poet Lucretius, who wrote "On The Nature of Things," the most complete presentation of Epicurean philosophy left to us from the ancient world. Each week we walk you through the Epicurean texts, and we discuss how Epicurean philosophy can apply to you today. If you find the Epicurean worldview attractive, we invite you to join us in the study of Epicurus at EpicureanFriends.com, where we discuss this and all of our podcast episodes. This week we are continuing our series reviewing Cicero's "Academic Questions" from an Epicurean perspective, which gives us an overview of the issues that split Plato's Academy and helps us understand Epicurus' position on the same issues. This week will continue in Section 10 of Book Two. Our text will come fromCicero - Academic Questions - Yonge We'll likely stick with Yonge primarily, but we'll also refer to the Rackham translation here: Cicero On Nature Of Gods Academica Loeb Rackham : Free Download, Borrow, and Streaming : Internet Archivehttps://www.epicureanfriends.com/thread/5184-episode-343-eataq25-in-the-search-for-knowledge-is-probable-good-enough/

Welcome to Episode 342 of Lucretius Today. This is a podcast dedicated to the poet Lucretius, who wrote "On The Nature of Things," the most complete presentation of Epicurean philosophy left to us from the ancient world. Each week we walk you through the Epicurean texts, and we discuss how Epicurean philosophy can apply to you today. If you find the Epicurean worldview attractive, we invite you to join us in the study of Epicurus at EpicureanFriends.com, where we discuss this and all of our podcast episodes. This week we are continuing our series reviewing Cicero's "Academic Questions" from an Epicurean perspective, which gives us an overview of the issues that split Plato's Academy and helps us understand Epicurus' position on the same issues. This week will continue in Section 10 of Book Two. Our text will come fromCicero - Academic Questions - Yonge We'll likely stick with Yonge primarily, but we'll also refer to the Rackham translation here: Cicero On Nature Of Gods Academica Loeb Rackham : Free Download, Borrow, and Streaming : Internet Archivehttps://www.epicureanfriends.com/thread/5173-episode-342-eataq24-were-our-minds-designed-to-be-good-at-pursuing-knowledge-yet/

What if the secret to a happier life isn't having more, but wanting less?Marty Jalove sits down with his wife (and secret weapon) Kristi Jalove for a warm, funny, wisdom-packed conversation about Epicureanism, the 2,000-year-old philosophy that quietly cracked the code on lasting happiness. No stuffy history lecture here. Just two people who clearly adore each other, trading laughs, honest pushback, and a few tears along the way.Marty handed Kristi this topic with almost zero prep and the magic happened anyway. That's the chemistry that makes this show sing.Here's what you'll walk away with:Discover why the next purchase, promotion, or shiny upgrade rarely delivers real fulfillmentLearn the difference between fleeting pleasure and enduring happinessReframe your anxiety with Marty's hilarious "return it like an Amazon package" trickUnderstand the philosophy ladder from Epicurus to Stoicism to Master HappinessUnlock simple gratitude and connection habits you can start tonightIt all comes back to BACON: five bite-sized steps to a richer life: Be Present, Appreciate Abundance, Cultivate Connection, Own Your Choices, and Now Grow. Because on this show, everything bacon touches gets a little bit better.If you're chasing personal growth, a stronger mindset, and everyday joy grounded in ancient wisdom, this one's for you.Press play, then ask yourself one honest question: Which slice of BACON do I need most right now?Follow Bacon Bits with Master Happiness, share this episode with someone who needs a little more joy today, and leave a review to help others find their path to happiness.www.MasterHappiness.comwww.WhatsYourBacon.comwww.BaconBitsRadio.com

Welcome to Episode 341 of Lucretius Today. This is a podcast dedicated to the poet Lucretius, who wrote "On The Nature of Things," the most complete presentation of Epicurean philosophy left to us from the ancient world. Each week we walk you through the Epicurean texts, and we discuss how Epicurean philosophy can apply to you today. If you find the Epicurean worldview attractive, we invite you to join us in the study of Epicurus at EpicureanFriends.com, where we discuss this and all of our podcast episodes. This week we are continuing our series reviewing Cicero's "Academic Questions" from an Epicurean perspective, which gives us an overview of the issues that split Plato's Academy and helps us understand Epicurus' position on the same issues. This week will continue in Section 9 of Book Two. Our text will come fromCicero - Academic Questions - Yonge We'll likely stick with Yonge primarily, but we'll also refer to the Rackham translation here: Cicero On Nature Of Gods Academica Loeb Rackham : Free Download, Borrow, and Streaming : Internet Archive

χαίρετε, ὦ ἀκροαταί! Here is our latest episode, concluding a run of episodes on Epicurus. Here are the sections recited and discussed:Ἀναλογιστέον δὲ ὡς τῶν ἐπιθυμιῶν αἱ μέν εἰσι φυσικαί, αἱ δὲ κεναί, καὶ τῶν φυσικῶν αἱ μὲν ἀναγκαῖαι, αἱ δὲ φυσικαὶ μόνον· τῶν δὲ ἀναγκαίων αἱ μὲν πρὸς εὐδαιμονίαν εἰσὶν ἀναγκαῖαι, αἱ δὲ πρὸς τὴν τοῦ σώματος ἀοχλησίαν, αἱ δὲ πρὸς αὐτὸ τὸ ζῆν.τούτων γὰρ ἀπλανὴς θεωρία πᾶσαν αἵρεσιν καὶ φυγὴν ἐπανάγειν οἶδεν ἐπὶ τὴν τοῦ σώματος ὑγίειαν καὶ τὴν τῆς ψυχῆς ἀταραξίαν, ἐπεὶ τοῦτο τοῦ μακαρίως ζῆν ἐστι τέλος. τούτου γὰρ χάριν πάντα πράττομεν, ὅπως μήτε ἀλγῶμεν μήτε ταρβῶμεν. ὅταν δὲ ἅπαξ τοῦτο περὶ ἡμᾶς γένηται, λύεται πᾶς ὁ τῆς ψυχῆς χειμών, οὐκ ἔχοντος τοῦ ζῴου βαδίζειν ὡς πρὸς ἐνδέον τι καὶ ζητεῖν ἕτερον ᾧ τὸ τῆς ψυχῆς καὶ τοῦ σώματος ἀγαθὸν συμπληρώσεται. τότε γὰρ ἡδονῆς χρείαν ἔχομεν, ὅταν ἐκ τοῦ μὴ παρεῖναι τὴν ἡδονὴν ἀλγῶμεν· ὅταν δὲ μὴ ἀλγῶμεν, οὐκέτι τῆς ἡδονῆς δεόμεθα. Καὶ διὰ τοῦτο τὴν ἡδονὴν ἀρχὴν καὶ τέλος λέγομεν εἶναι τοῦ μακαρίως ζῆν.εὐωχεῖσθε τοῦ ἐπεισοδίου,Leandros & JosepP.S. Next time we are thinking of moving on to some Plato, so stay tuned for that!Support the podcast and get access to episodes in advance as well as lots of extra bonus materials: https://www.patreon.com/Hellenizdein Would you like to take AG classes with us? Check out our website for details: https://hellenicadidagmata.wordpress.com/ Follow us on “Twitter”: https://x.com/ancientgreekpod Bluesky: https://bsky.app/profile/leighcobley.bsky.social Join our Facebook group: https://www.facebook.com/groups/604916774052809 Follow us on Instagram: https://www.instagram.com/ancientgreekpodcast/ Send us an email: theancientgreekpodcast@gmail.com 

What does a 17th-century polymath have to say about ChatGPT? More than you'd expect. We're joined by Dr. Jeffrey McDonough — Harvard philosophy chair and one of the world's leading scholars on Gottfried Wilhelm Leibniz, the man who co-invented calculus, designed the binary system, and is considered to be the last great polymath. We tackle why there's something rather than nothing, Leibniz's claim that this is the "best of all possible worlds," and an unexpected parallel between his monads and the tokens powering today's AI. Then we turn to Jeff's sabbatical project on the philosophy of humor: what makes something funny, why thinkers from Plato onward distrusted laughter, and whether you can ever really separate the art from the artist. Chapters (02:00) — Why is there something rather than nothing? (07:00) — Leibniz's theodicy and the best of all possible worlds (12:00) — Epicurus and the problem of evil (17:00) — Is there really a "best" world? (31:30) — Monads and AI tokens (38:00) — Determinism, free will, and compatibilism (46:00) — Where did all the polymaths go? (51:00) — The philosophy of humor (56:00) — Can you separate the art from the artist?

Welcome to Episode 340 of Lucretius Today. This is a podcast dedicated to the poet Lucretius, who wrote "On The Nature of Things," the most complete presentation of Epicurean philosophy left to us from the ancient world. Each week we walk you through the Epicurean texts, and we discuss how Epicurean philosophy can apply to you today. If you find the Epicurean worldview attractive, we invite you to join us in the study of Epicurus at EpicureanFriends.com, where we discuss this and all of our podcast episodes. This week we are continuing our series reviewing Cicero's "Academic Questions" from an Epicurean perspective, which gives us an overview of the issues that split Plato's Academy and helps us understand Epicurus' position on the same issues. This week will continue in Section 9 of Book Two. Our text will come fromCicero - Academic Questions - Yonge We'll likely stick with Yonge primarily, but we'll also refer to the Rackham translation here: Cicero On Nature Of Gods Academica Loeb Rackham : Free Download, Borrow, and Streaming : Internet Archive

Welcome to Episode 339 of Lucretius Today. This is a podcast dedicated to the poet Lucretius, who wrote "On The Nature of Things," the most complete presentation of Epicurean philosophy left to us from the ancient world. Each week we walk you through the Epicurean texts, and we discuss how Epicurean philosophy can apply to you today. If you find the Epicurean worldview attractive, we invite you to join us in the study of Epicurus at EpicureanFriends.com, where we discuss this and all of our podcast episodes. This week we are continuing our series reviewing Cicero's "Academic Questions" from an Epicurean perspective, which gives us an overview of the issues that split Plato's Academy and helps us understand Epicurus' position on the same issues. This week will continue in Section 8 of Book Two. Our text will come fromCicero - Academic Questions - Yonge We'll likely stick with Yonge primarily, but we'll also refer to the Rackham translation here: Cicero On Nature Of Gods Academica Loeb Rackham : Free Download, Borrow, and Streaming : Internet Archivehttps://www.epicureanfriends.com/thread/5138-episode-339-eataq21-stoic-views-of-knowledge-and-the-emperor-s-new-clothes/

Welcome to Episode 338 of Lucretius Today. This is a podcast dedicated to the poet Lucretius, who wrote "On The Nature of Things," the most complete presentation of Epicurean philosophy left to us from the ancient world. Each week we walk you through the Epicurean texts, and we discuss how Epicurean philosophy can apply to you today. If you find the Epicurean worldview attractive, we invite you to join us in the study of Epicurus at EpicureanFriends.com, where we discuss this and all of our podcast episodes.This week we start are continuing our series reviewing Cicero's "Academic Questions" from an Epicurean perspective, which gives us an overview of the issues that split Plato's Academy and helps us understand Epicurus' position on the same issues. This week will continue toward completion of Section 8 of Book 2Our text will come fromCicero - Academic Questions - Yonge We'll likely stick with Yonge primarily, but we'll also refer to the Rackham translation here:Cicero On Nature Of Gods Academica Loeb Rackham : Free Download, Borrow, and Streaming : Internet Archivehttps://www.epicureanfriends.com/thread/5128-episode-338-eataq20-are-knowledge-and-wisdom-available-only-to-gods/

An enjoyable conversation with John Bellamy Foster on his recent book "Breaking the Bonds Fate: Epicurus and Marx." Dr. Foster discusses the strong philosophical connections between the ancient Greek philosopher and Marx's thinking which go back to Marx's dissertation.

Excuses, excuses: The Parable of the Banquet St. Luke 14:16-24 & Deuteronomy 20:1-9 by The Rev'd Dr. Matthew Colvin I am often asked about “application” in sermons. “I enjoy a good sermon,” someone will say, “but I need to have application so I know what to do with it.” Well, you will notice that neither Fr. Bill nor I, his understudy, do very much with “application.” The pulpit is not the place to give you “ten steps to a better marriage” or “key principles of childrearing” or “the blueprints to build a Christian business.” Rather, we are concerned with the Biblical story, and we want to apply you to it, so that you read the Bible as your story. When Paul says, “These things happened as examples for us, upon whom the ends of the ages have come,” he means that to follow Jesus, we need to understand ourselves as being part of the story of the people of God. That is why Hebrews 11 gives us the “hall of faith”; it is why Stephen's sermon in Acts 7 sums up the entire history of Israel; it is why, when Peter is telling Christian wives to respect their husbands, he calls them “daughters of Sarah.” We are consistently told to inscribe ourselves into the story of God's people Israel. There is nothing more practical. Indeed, if we do not get this right, no amount of “application” will work. Our lectionary for this morning pairs Deuteronomy's laws about exemption from military service with Jesus' parable of the banquet and the excuses made by those who were invited. It is, if we think about it, a very odd transposition, rather as though military language had found its way into a wedding or some similar occasion: “WILT thou have this Woman to thy wedded wife, to live together after God's ordinance in the holy estate of Matrimony? Wilt thou love her, comfort her, honour, and keep her in sickness and in health; and, forsaking all others, keep thee only unto her, so long as ye both shall live?” “Yes, sir, corporal, SIR. Hoo-ah!” So what is going on here? To understand the parable, we need to think about the nature of banquets and the nature of the excuses. Let's start with the excuses. Verse 20's excuse, “I have married a wife, and therefore I cannot come” is an allusion to Deuteronomy 24:5. That passage gives the grounds for the exemption of any newly married bridegroom from military service for a year: “that he may bring happiness to his wife whom he has taken.” There is here something of the logic of the law against boiling a kid in its mother's milk: in both cases, one must not mix up life and death, joy and sorrow. In verse 18, we should understand “I have bought a field and must go out and see it” to mean that the transaction needs to be complete. It is the “closing” of a real estate purchase, not an inspection at leisure that could just as easily be postponed for another day. Legally, socially, this is a very good excuse. Verse 19's excuse about needing to test “five yoke of oxen” recalls the calling of Elisha by Elijah in 1 Kings 19:19. There, Elisha is actually in the middle of plowing when Elijah throws his mantle over him: “Tag, you're it!” This is an act of sudden investiture. Elisha responds to it with alacrity: “he left the oxen and ran after Elijah” and said, “Please let me kiss my father and my mother, and then I will follow you.” The excuses are such powerful ones that they actually have statutory warrant in Biblical law. Legally, socially, by all the etiquette of ancient Israel, these excuses are golden, unimpeachable, valid. But in the parable, they are not good excuses in the eyes of the host. Who is he? He is introduced as ἄνθρωπός τις, “a certain man.” Immediately, we recall other parables: “A certain man planted a vineyard, leased it to vinedressers, and went in a far country for a long time.” (Mt 21:33) “A certain man had a fig tree planted in his vineyard, and he came seeking fruit on it, and found none.” (Lk. 13:6) “A certain man had two sons.” (Lk. 15:11) “A certain rich man had a steward, and an accusation was brought to him that this man was wasting his goods.” (Lk. 16:1) There are other instances where “a certain man” is someone else, but this is a pretty good sample of instances where “a certain man” is instantly known to stand for God. The parable, then, shows us God's response to the excuse-makers. Note that the “certain man” operates through servants. God is frequently depicted this way, sending his angels and human prophets to do his bidding and deliver his messages. God's reaction to the refusal of his invitations is anger (ὀργισθείς). This requires some explanation. In Matthew's gospel, the banquet is a wedding feast for a king's son, and the invited guests behave much like the wicked vinedressers: they “lay hold of his servants and treat them violently and kill them.” But Luke's version has a different emphasis. It is less allegorized and is designed rather to highlight the reversal of fortune and the approaching deadline. “Go out quickly into the streets and alleys of the city and bring here the poor and crippled and blind and lame.” — all of them likely to be beggars, likely to smell bad, likely to be shabbily dressed. Precisely the sort of unsightly people one does not want at a banquet, any sort of banquet. They would never have been invited had not the originally invited guests refused. Just as Esau rejected his birthright and Jacob received it; just as the majority of the Jews rejected the Messiah so that the gospel might be preached to the gentiles, so here, as Paul puts it in 1 Corinthians 1:28, “God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong; God chose what is low and despised in the world, even things that are not, to bring to nothing things that are, so that no flesh might boast in the presence of God.” This is someting God did in history. Unlike every other religion on earth, the Bible makes public claims about events that took place at particular times: “In the fourteenth year of King Hezekiah, Sennacherib king of Assyria came up against the fortified cities of Judah and took them.” “In those days a decree went out from Caesar Augustus that all the world should be registered. This was the first registration when Quirinius was governor of Syria.” Or even in our Nicene Creed, where week after week, we make mention of the name of a corrupt Roman official named Pontius Pilate. Contrast the claims of other religions: that Mohammad was out there in the desert and an angel appeared to him and dictated the Quran. That Joseph Smith was guided by an angel named Moroni and found gold plates inscribed with “Reformed Hieroglyphics” which he translated into King James English. That Siddartha Gautama was meditating under a fig tree and became enlightened. The Mary Baker Eddy or L. Ron Hubbard or some other guru has discovered the secrets of the universe. Even in antiquity, the Stoic sage or Epicurus or the philosopher in Plato's Republic is never about history. It is always private revelation or special understanding of timeless truths or the realm of forms or deep insight into nature. By contrast, the assumption of Jesus' parables is that God deals with Israel in time. The invitation to the banquet and the host's angry reaction to the invited guests refusal, and the verdict at the end of the story that “none of those men who were invited shall taste my banquet” — all presuppose that Israel is facing a decisive crisis in its history. The invitation to the banquet is the gospel summons to follow the Messiah — and this is appropriate, since Jesus is so frequently shown feasting during his earthly ministry. He feasts so much that he incurs the charge of being a glutton and a winebibber. Everywhere he goes, he feasts. He feasts in the house of the Pharisee named Simon; in the house of a tax collector named Zacchaeus; at a wedding at Cana; in company with immoral women, and with “tax collectors and sinners.” This was unusual even by Jewish standards, so that some come to Jesus and ask him, “The Pharisees and the disciples of John fast a lot, but your disciples do not fast.” Jesus explains that the disciples of Jesus do not fast because the bridegroom is with them. What is the appropriate response to the invitation? What do etiquette and emotional rightness and social expectation dictate? Jesus' words about John's ministry and the Jews' reaction to it, in Luke 7:32, are couched in similar terms: “We played the flute for you, and you did not dance; We mourned to you, and you did not weep.” The refusal to recognize Jesus as the one Israel has been waiting for is like the refusal of the invitation to the feast. It is a rejection of the good ending of the story, a refusal to take part in the consummation. It is as if all the actors walked off the stage of a Shakespeare play after act 4. There are times when we want to describe a process has failed to produce its intended fulfillment and consummation — say, when I am talking to my Greek students who are struggling with Greek grammar and vocabulary. If they never go on to actually read Greek literature, I say it is like “a courtship without a marriage.” This is not about timeless truths or Buddhist spiritual enlightenment. A marriage is a historical event. That is the language that God uses about his relationship with his people. The coming of Jesus is the climax of Israel's story. And to everyone, the invitation poses the stark alternative: either enter into the banquet, or be excluded. Remember the older brother of the Prodigal Son in Luke 15: Now his older son was in the field, and as he came and drew near to the house, he heard music and dancing. And he called one of the servants and asked what these things meant. And he said to him, ‘Your brother has come, and your father has killed the fattened calf, because he has received him back safe and sound.' But he was angry and refused to go in•. (Luke 15:25–28, ESV) Or we may recall the words of Jesus after he has healed the centurion's servant in Matthew 8:11: I tell you, many will come from east and west and recline at table with Abraham, Isaac, and Jacob in the kingdom of heaven, while the sons of the kingdom will be thrown into the outer darkness. (Matthew 8:11–12, ESV) Or there is the parable of the wise and foolish virgins in Matthew 25: And while they went to buy, the bridegroom came, and those who were ready went in with him to the wedding; and the door was shut. 11 “Afterward the other virgins came also, saying, ‘Lord, Lord, open to us!' 12 But he answered and said, ‘Assuredly, I say to you, I do not know you.' (Matthew 25:10–12) Or we may remember what C.S. Lewis calls the “unforgettable words” in John's gospel's account of the Last Supper, once Jesus has handed the sop to Judas and told him, “What you are going to do, do quickly”: So, after receiving the morsel of bread, he immediately went out. And it was night.  (John 13:30, ESV) It was night. Judas is literally in the outer darkness. To be excluded from the banquet, to be shut out in the darkness, away from the light and joy of the wedding or the feast or the Passover meal, is all the more tragic in light of the fact that those who are excluded are the very ones who had been invited. Jesus “came to his own, and his own did not receive him.” The result is a crucial difference between Judaism and Christianity over the place of Jesus in the story of the people of God. Can you be a Jew and believe in Jesus? It is a silly question. All the original disciples were Jews. As Peter says, “The promise is to you and to your children” and “You are the sons of the prophets and of the covenant that God made with your fathers, saying to Abraham, ‘And in your offspring shall all the families of the earth be blessed.' (Acts 3:25, ESV) But can you follow Rabbinic Judaism and believe that Jesus is the Messiah? That is a different question. The Church places Jesus at the hinge of history, dating our years with the words “Anno Domini” from his first coming and looking forward to his second coming, when he will judge the quick and the dead. Judaism, by contrast, denies that Jesus is the Messiah, and insists that all the passages of Scripture that point to him — the sacrifice of Isaac by Abraham, Joseph and his brothers, the suffering servant in Isaiah, “behold a virgin shall conceive and bear a son, and shall call his name Immanuel”, Zechariah's “behold your king comes to you, meek and having compassion, lowly and riding on a donkey,” David's beloved son Absalom suspended from a tree and pierced by a spear, and all the rest — are really not about him. Christians say, with Paul, “Christ our Passover is sacrificed for us; therefore, let us keep the feast.” In saying this, we are saying that Christ is the climax of the story. It is the natural function of feasting to mark consummations. Weddings, coronations, graduation, retirements, anniversaries, birthdays — all are marked by parties, cakes, feasting, toasts, ceremony. And that is the difference between Christianity and Judaism: Has the story of Israel reached its climax? Has the bridegroom come? Does history now stand revealed as His story? Or are we, with the Rabbis, in the position of insisting that the messiah has not come, and that the Passover does not point to him. God had promised Moses that “I will raise up for them a Prophet like you from among their brethren, and will put My words in His mouth, and He shall speak to them all that I command Him. And it shall be that whoever will not hear My words, which He speaks in My name, I will require it of him.”  (Deuteronomy 18:18–19, NKJV) And the rabbis say, “Jesus is certainly not the prophet like Moses, but unfortunately he is so much like Moses that we had better delete Moses from the Passover liturgy, lest Christians start using the haggadah to persuade Jews to follow Jesus.” And that is what they have done. David Daube says, “…[T]he figure of Moses, dominating the Biblical narrative of the exodus from Egypt and, naturally, at one time prominent, too, in the celebration of the deliverance on Passover eve, is radically eliminated: in the Passover eve liturgy as it stands, his name is not mentioned once in any of the prayers and recitals woven around the Biblical record, and, more than that, no Biblical passage mentioning it is quoted. It is a fantastic tour de force. Think  what it means. It is as if one were to spend annually a night commemorating Britain's rescue in the Second World War, rehearsing the main course of events as well as telling elaborate stories about them — without once mentioning Churchill. A fantastic tour de force: but there must be no human Mediator. We are left with a religion full of pointers that were designed to lead us to Jesus as the climax of the covenant, but the rabbis insist that they do not; a religion of tabernacle and temple that are all about God dwelling with His people, but now that Jesus has come, and ascended and sent the Holy Spirit, complete with the sound of “a mighty rushing wind that filled the whole house where they sat” just like God moving into the temple of Solomon and the tabernacle of Moses — now, no, the rabbis say, it is not about Jesus. But then, Judaism no longer has a temple, and the entire system that God gave in the Torah does not work without the Temple. The emperor Constantine's grandson, Julian the Apostate, hated Christianity and decided he wanted to prove it false, and the way he decided to do it was by rebuilding the temple in Jerusalem that had been destroyed by the Romans in 70 AD, in fulfillment of Jesus' prophecies on the Mount of Olives. Julian died before he could do it. Again, Judaism is a religion whose Scriptures promised the forgiveness of sins, so that God's people could live with him, and that demonstrated, as though by a gigantic show and tell of continual slaughter of animals for centuries, of daily splashing of blood against the altar, of red heifers sacrificed every year on the day of atonement, that the forgiveness of sins would happen through blood. But now, the rabbis tell us, the death of Christ was not the fulfillment of the sacrificial system — and oh, by the way, you can't offer sacrifice anymore, anyway. There are still people named “Cohen” or “Cohn” — my mother in law's family, for instance — but they are more likely to be making movies than sacrificing animals. They continue to set out a cup for Elijah, that forerunner of the Messiah promised in Malachi. And Jesus says, “But I say to you that Elijah has come already, and they did not know him but did to him whatever they wished. (Matthew 17:12, NKJV) The church father, Athanasius of Alexandria puts it this way in his On the Incarnation: So the Jews are telling fables, and putting off the time which is actually now… They are suffering like one, maimed in mind, who might see the earth illumined by the sun, but denies the sun which illumines it. For what more has he who is expected by them to do when he comes? Call the Gentiles? But they have already been called. To make prophet and king and vision to cease? This has already happened. To refute the godlessness of idols? It has already been refuted and condemned. To destroy death? It is already destroyed. What then must christ do, which has not been done? Or what is left unfulfilled, that the Jews now rejoice and disbelieve? For if, as we see, they have neither king, nor prophet, nor Jerusalem, nor sacrifice, nor vision, but the whole world is filled with the knowledge of God, and those from the Gentiles are abandoning godlessness, and henceforth taking refuge in the God of Abraham through the Word, our Lord Jesus Christ, it should be clear even to those who are exceedingly obstinate that Christ has come, and that he illumines absolutely all with his light and teaches the true and divine teaching concerning his Father. We are about to partake of Holy Communion, which is rightly understood as a continuation of Jesus' meals with his disciples, and an anticipation of the great wedding feast of the Lamb at which “many will come from east and west and recline with Abraham, Isaac, and Jacob.” The Holy Communion is thus truly the consummation of the story of people of God. By partaking in it, we share in Christ our Passover. We have been crucified with Him, so that we may also share in his resurrection. We locate ourselves in the story of Israel, which is the story of the Messiah. And we recite the shape of the story and inscribe ourselves in it when we say, “Christ has died. Christ is risen. Christ will come again.”

Welcome to Episode 337 of Lucretius To day. This is a podcast dedicated to the poet Lucretius, who wrote "On The Nature of Things," the most comp lete presentation of Epicurean philosophy left to us from the ancient world. Each week we walk you through the Epicurean texts, and we discuss how Epicurean philosophy can apply to you today. If you find the Epicurean worldview attractive, we invite you to join us in the study of Epicurus at EpicureanFriends.com, where we discuss this and all of our podcast episodes. This week we are continuing our series reviewing Cicero's "Academic Questions" from an Epicurean perspective, which gives us an overview of the issues that split Plato's Academy and helps us understand Epicurus' position on the same issues. This week will continue in Section 8 of Book Two. Our text will come fromCicero - Academic Questions - Yonge We'll likely stick with Yonge primarily, but we'll also refer to the Rackham translation here: Cicero On Nature Of Gods Academica Loeb Rackham : Free Download, Borrow, and Streaming : Internet Archivehttps://www.epicureanfriends.com/thread/5120-episode-337-eataq19-confidence-in-knowledge-and-the-epicurean-attitude-toward-pa/

Do not trade your soul away. Because once it's gone, you cannot get it back.

χαίρετε, ὦ ἀκροαταί! Here is our latest episode, continuing with Epicurus' letter to Menoeceus on the taboo subject of death. Are you afraid of it? Let us know in the comments!εὐωχεῖσθε τοῦ ἐπεισοδίου,Leandros & JosepHere is the passage discussed:οὐθὲν γάρ ἐστιν ἐν τᾷ ζῆν δεινὸν τῷ κατειληφότι γνησίως τὸ μηδὲν ὑπάρχειν ἐν τῷ μὴ ζῆν δεινόν. ὥστε μάταιος ὁ λέγων δεδιέναι τὸν θάνατον οὐχ ὅτι λυπήσει παρών, ἀλλ' ὅτι λυπεῖ μέλλων. ὃ γὰρ παρὸν οὐκ ἐνοχλεῖ, προσδοκώμενον κενῶς λυπεῖ. τὸ φρικωδέστατον οὖν τῶν κακῶν ὁ θάνατος οὐθὲν πρὸς ἡμᾶς, ἐπειδήπερ ὅταν μὲν ἡμεῖς ὦμεν, ὁ θάνατος οὐ πάρεστιν, ὅταν δὲ ὁ θάνατος παρῇ, τόθ' ἡμεῖς οὐκ ἐσμέν. οὔτε οὖν πρὸς τοὺς ζῶντάς ἐστιν οὔτε πρὸς τοὺς τετελευτηκότας, ἐπειδήπερ περὶ οὓς μὲν οὐκ ἔστιν, οἳδ' οὐκέτι εἰσίν.https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0537.tlg012.1st1K-grc1:122-126/Support the podcast and get access to episodes in advance as well as lots of extra bonus materials: https://www.patreon.com/Hellenizdein Would you like to take AG classes with us? Check out our website for details: https://hellenicadidagmata.wordpress.com/ Follow us on “Twitter”: https://x.com/ancientgreekpod Bluesky: https://bsky.app/profile/leighcobley.bsky.social Join our Facebook group: https://www.facebook.com/groups/604916774052809 Follow us on Instagram: https://www.instagram.com/ancientgreekpodcast/ Send us an email: theancientgreekpodcast@gmail.com 

Welcome to Episode 336 of Lucretius Today. This is a podcast dedicated to the poet Lucretius, who wrote "On The Nature of Things," the most complete presentation of Epicurean philosophy left to us from the ancient world. Each week we walk you through the Epicurean texts, and we discuss how Epicurean philosophy can apply to you today. If you find the Epicurean worldview attractive, we invite you to join us in the study of Epicurus at EpicureanFriends.com, where we discuss this and all of our podcast episodes.This week we start are continuing our series reviewing Cicero's "Academic Questions" from an Epicurean perspective, which gives us an overview of the issues that split Plato's Academy and helps us understand Epicurus' position on the same issues. This week will continue in Book Two, where we will take up Section 8 Our text will come fromCicero - Academic Questions - Yonge We'll likely stick with Yonge primarily, but we'll also refer to the Rackham translation here: Cicero On Nature Of Gods Academica Loeb Rackham : Free Download, Borrow, and Streaming : Internet Archivehttps://www.epicureanfriends.com/thread/5109-episode-336-eataq18-a-coherent-whole-or-an-arbitrary-mess-the-necessity-of-the-s/

Welcome to Episode 335 of Lucretius Today. This is a podcast dedicated to the poet Lucretius, who wrote "On The Nature of Things," the most complete presentation of Epicurean philosophy left to us from the ancient world. Each week we walk you through the Epicurean texts, and we discuss how Epicurean philosophy can apply to you today. If you find the Epicurean worldview attractive, we invite you to join us in the study of Epicurus at EpicureanFriends.com, where we discuss this and all of our podcast episodes.This week we start are continuing our series reviewing Cicero's "Academic Questions" from an Epicurean perspective, which gives us an overview of the issues that split Plato's Academy and helps us understand Epicurus' position on the same issues. This week will continue in Book Two, where we will take up Section 8 Our text will come fromCicero - Academic Questions - Yonge We'll likely stick with Yonge primarily, but we'll also refer to the Rackham translation here: Cicero On Nature Of Gods Academica Loeb Rackham : Free Download, Borrow, and Streaming : Internet Archivehttps://www.epicureanfriends.com/thread/5101-episode-335-eataq-17-epicurean-analysis-of-stoic-claims-about-notions-and-memory/

Welcome to Episode 334 of Lucretius Today. This is a podcast dedicated to the poet Lucretius, who wrote "On The Nature of Things," the most complete presentation of Epicurean philosophy left to us from the ancient world. Each week we walk you through the Epicurean texts, and we discuss how Epicurean philosophy can apply to you today. If you find the Epicurean worldview attractive, we invite you to join us in the study of Epicurus at EpicureanFriends.com, where we discuss this and all of our podcast episodes. This week we start are continuing our series reviewing Cicero's "Academic Questions" from an Epicurean perspective, which gives us an overview of the issues that split Plato's Academy and helps us understand Epicurus' position on the same issues. This week will continue in Book Two, where we will take up Section 8 Our text will come fromCicero - Academic Questions - Yonge We'll likely stick with Yonge primarily, but we'll also refer to the Rackham translation here: Cicero On Nature Of Gods Academica Loeb Rackham : Free Download, Borrow, and Streaming : Internet Archive

The Greek philosopher Epicurus made a rather bold claim over two thousand years ago. The key to life, he said, is simple: pursue pleasure and avoid pain. Around this maxim he developed a school of philosophy, Epicureanism, which promised its adherents that if they took care of their basic needs, surrounded themselves with trustworthy friends, and developed a basic understanding of science, they would be happy. But is it really that simple? Can the advice of someone born 2,363 years ago still hold true? To answer these questions, we turned to Emily Austin, professor of philosophy at Wake Forest University and author of the delightful book Living for Pleasure: An Epicurean Guide to Life. (This episode first aired in January 2023.) Sponsored By: Granola — If meetings are eating up your day, Granola is a no-brainer. You can try it totally free for three months. Just head to granola.ai/idea  Incogni — Protect your personal information online and get an exclusive 60% off an annual plan at incogni.com/nbi  Quince — Refresh your spring wardrobe and get free shipping and 365-day returns at quince.com/nbi    Shopify — Launch your business for just $1/month. Start selling today at shopify.com/nbi

Welcome to Episode 333 of Lucretius Today. This is a podcast dedicated to the poet Lucretius, who wrote "On The Nature of Things," the most complete presentation of Epicurean philosophy left to us from the ancient world. Each week we walk you through the Epicurean texts, and we discuss how Epicurean philosophy can apply to you today. If you find the Epicurean worldview attractive, we invite you to join us in the study of Epicurus at EpicureanFriends.com, where we discuss this and all of our podcast episodes. This week we start are continuing our series reviewing Cicero's "Academic Questions" from an Epicurean perspective. We are focusing first on what is referred to as Book One, which provides an overview of the issues that split Plato's Academy and gives us an overview of the philosophical issues being dealt with at the time of Epicurus. This week will continue in Section 7

This episode is a replay from The Existential Stoic library. Enjoy! Is your life your own? Do you feel like you're constantly doing things because you have to, not because you want to? Do you know yourself? Danny and Randy discuss what it means to be true to yourself.Subscribe to ESP's YouTube Channel! Thanks for listening!  Do you have a question you want answered in a future episode? If so, send your question to: existentialstoic@protonmail.com  

To understand Mises's position on ethics, it is essential to bear in mind that he is a psychological hedonist. He thinks everyone is always motivated by pleasure and pain, a view that comes straight from Epicurus. We seek pleasure and avoid pain. You might object that this is obviously false. Don't we do things very frequently like go on restrictive diets, exercise, study subjects that aren't fun, and so on? Mises's answer is that even though we are motivated by pleasure and pain, it doesn't follow that we are motivated by what will give us the most pleasure, or the least pain, at a given moment. We can be motivated by our wish for the most pleasure, or the least pain, over a long period of time.

Get all sides of every story and be better informed at https://ground.news/AlexOC - subscribe for 40% off unlimited access.For early, ad-free access to videos, and to support the channel, subscribe to my Substack: https://www.alexoconnor.com.Jonny Thomson is a philosopher and the founder of PhilosophyMinis . He is on the Executive Board for the British Philosophy Association and is a staff writer at Big Think.Get Jonny's upcoming book, The Art of Enough: The Ancient Epicurean Philosophy of Finding – and Keeping – HappinessTIMESTAMPS:00:00 - Are Epicureans Selfish?05:30 - Why Epicureanism?10:31 - Who Was Epicurus?16:42 - Godless But Not Atheistic23:21 - Epicurus' Metaphysics27:24 - Why Focus on Pleasure?35:29 - Epicureanism vs Utilitarianism48:59 - What About Immoral Pleasures?53:02 - Could AI be Epicurean?01:00:50 - The Experience Machine01:10:59 - Why Epicurus Didn't Like Sex01:16:21 - Are Influencers Watering Down Ancient Philosophy?01:20:06 - Are You In Control of Your Happiness?01:26:33 - Epicureanism vs Stoicism01:32:36 - Epicurus on Death01:36:42 - Do We Have a Happiness Crisis? - CONNECTMy Website: https://www.alexoconnor.comSOCIAL LINKS:Twitter: http://www.twitter.com/cosmicskepticFacebook: http://www.facebook.com/cosmicskepticInstagram: http://www.instagram.com/cosmicskepticTikTok: @CosmicSkepticThe Within Reason Podcast: https://podcasts.apple.com/gb/podcast/within-reason/id1458675168 - CONTACTBusiness email: contact@alexoconnor.comBrand enquiries: David@modernstoa.co

Welcome to Episode 332 of Lucretius Today. This is a podcast dedicated to the poet Lucretius, who wrote "On The Nature of Things," the most complete presentation of Epicurean philosophy left to us from the ancient world. Each week we walk you through the Epicurean texts, and we discuss how Epicurean philosophy can apply to you today. If you find the Epicurean worldview attractive, we invite you to join us in the study of Epicurus at EpicureanFriends.com, where we discuss this and all of our podcast episodes.This week we start are continuing our series reviewing Cicero's "Academic Questions" from an Epicurean perspective. We are focusing first on what is referred to as Book One, which provides an overview of the issues that split Plato's Academy and gives us an overview of the philosophical issues being dealt with at the time of Epicurus.This week will transition to Book Two, where we will begin with Section 7Our text will come fromCicero - Academic Questions - Yonge We'll likely stick with Yonge primarily, but we'll also refer to the Rackam translation here:Cicero On Nature Of Gods Academica Loeb Rackham : Free Download, Borrow, and Streaming : Internet Archive

Hey everyone, it's Jack here. I'm still out in the camper van writing a travel book – I'm really excited to share more on this soon. At the same time, we've been producing live events and YouTube videos – so there's been a lot going on. We'll be sharing audio from the live shows soon, as well as recording an old school Panpsycast episode at the end of May. In the meantime, I'm excited to share another conversation I've had for the new YouTube channel with Jonny Thomson on the philosophy of Epicurus. I confront Jonny on my verdict that Epicurus is the worst philosopher ever; and he does a tremendous job of telling me why I'm wrong. It's a great conversation, which i'm excited for you to hear it. So without further ado: here it is! Links Jonny Thomson, The Art of Enough (pre-order now!) Jonny Thomson, Mini Philosophy Philosophy Minis (Instagram) Philosophy Minis (TikTok) Jack Symes, YouTube

Welcome to Episode 331 of Lucretius Today. This is a podcast dedicated to the poet Lucretius, who wrote "On The Nature of Things," the most complete presentation of Epicurean philosophy left to us from the ancient world. Each week we walk you through the Epicurean texts, and we discuss how Epicurean philosophy can apply to you today. If you find the Epicurean worldview attractive, we invite you to join us in the study of Epicurus at EpicureanFriends.com, where we discuss this and all of our podcast episodes.   This week we start are continuing our series reviewing Cicero's "Academic Questions" from an Epicurean perspective. We are focusing first on what is referred to as Book One, which provides an overview of the issues that split Plato's Academy and gives us an overview of the philosophical issues being dealt with at the time of Epicurus. This week will focus on  Section 12. and transition to Book Two, where we will begin with Section 7 Our text will come fromCicero - Academic Questions - Yonge We'll likely stick with Yonge primarily, but we'll also refer to the Rackam translation here:Cicero On Nature Of Gods Academica Loeb Rackham : Free Download, Borrow, and Streaming : Internet Archivehttps://www.epicureanfriends.com/thread/5057-episode-331-eataq-13-the-self-defeating-paradox-of-radical-skepticism/

χαίρετε, ὦ ἀκροαταί! Here is our latest episode, continuing from last time talking about Epicurus. This time we begin reading his letter to Menoeceus including his famous expression "death is nothing to us". καλῶς ὑμῖν γένοιτο!Leandros & JosepHere are the sections recited and discussed:122Μήτε νέος τις ὢν μελλέτω φιλοσοφεῖν, μήτε γέρωνὑπάρχων κοπιάτω φιλοσοφῶν. οὔτε γὰρ ἄωρος οὐδείς ἐστινοὔτε πάρωρος πρὸς τὸ κατὰ ψυχὴν ὑγιαῖνον. ὁ δὲ λέγων ἢμήπω τοῦ φιλοσοφεῖν ὑπάρχειν ὥραν ἢ παρεληλυθέναι τὴνὥραν ὅμοιός ἐστι τῷ λέγοντι πρὸς εὐδαιμονίαν ἢ μὴπαρεῖναι τὴν ὥραν ἢ μηκέτι εἶναι. ὥστε φιλοσοφητέον καὶνέῳ καὶ γέροντι, τῷ μὲν ὅπως γηράσκων νεάζῃ τοῖς ἀγαθοῖςδιὰ τὴν χάριν τῶν γεγονότων, τῷ δὲ ὅπως νέος ἅμα καὶπαλαιὸς ᾖ διὰ τὴν ἀφοβίαν τῶν μελλόντων· μελετᾶν οὖνχρὴ τὰ ποιοῦντα τὴν εὐδαιμονίαν, εἴπερ παρούσης μὲναὐτῆς πάντα ἔχομεν, ἀπούσης δὲ πάντα πράττομεν εἰς τὸταύτην ἔχειν.123Ἃ δέ σοι συνεχῶς παρήγγελλον, ταῦτα καὶ πρᾶττε καὶμελέτα, στοιχεῖα τοῦ καλῶς ζῆν ταῦτ' εἶναι διαλαμβάνων.Πρῶτον μὲν τὸν θεὸν ζῷον ἄφθαρτον καὶ μακάριοννομίζων, ὡς ἡ κοινὴ τοῦ θεοῦ νόησις ὑπεγράφη, μηθὲν μήτετῆς ἀφθαρσίας ἀλλότριον μήτε τῆς μακαριότητος ἀνοίκειοναὐτῷ πρόσαπτε· πᾶν δὲ τὸ φυλάττειν αὐτοῦ δυνάμενον τὴνμετὰ ἀφθαρσίας μακαριότητα περὶ αὐτὸν δόξαζε. θεοὶ μὲνγὰρ εἰσίν· ἐναργὴς γὰρ αὐτῶν ἐστιν ἡ γνῶσις· οἵους δ'αὐτοὺς οἱ πολλοὶ νομίζουσιν, οὐκ εἰσίν· οὐ γὰρ φυλάττουσιν αὐτοὺς οἵουςνομίζουσιν. ἀσεβὴς δὲ οὐχ ὁ τοὺς τῶν πολλῶν θεοὺςἀναιρῶν, ἀλλ' ὁ τὰς τῶν πολλῶν δόξας θεοῖς προσάπτων.124οὐ γὰρ προλήψεις εἰσὶν ἀλλ' ὑπολήψεις ψευδεῖς αἱ τῶνπολλῶν ὑπὲρ θεῶν ἀποφάσεις. ἔνθεν αἱ μέγισται βλάβαι†αἴτιαι τοῖς κακοῖς ἐκ θεῶν ἐπάγονται καὶ ὠφέλειαι. ταῖς γὰρἰδίαις οἰκειούμενοι διὰ παντὸς ἀρεταῖς τοὺς ὁμοίουςἀποδέχονται, πᾶν τὸ μὴ τοιοῦτον ὡς ἀλλότριον νομίζοντες.Συνέθιζε δὲ ἐν τῷ νομίζειν μηδὲν πρὸς ἡμᾶς εἶναι τὸνθάνατον· ἐπεὶ πᾶν ἀγαθὸν καὶ κακὸν ἐν αἰσθήσει· στέρησιςδέ ἐστιν αἰσθήσεως ὁ θάνατος. ὅθεν γνῶσις ὀρθὴ τοῦ μηθὲνεἶναι πρὸς ἡμᾶς τὸν θάνατον ἀπολαυστὸν ποιεῖ τὸ τῆς ζωῆςθνητόν, οὐκ ἄπειρον προστιθεῖσα χρόνον, ἀλλὰ τὸν τῆςἀθανασίας ἀφελομένη πόθον.Full text available here:https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0537.tlg012.1st1K-grc1:122-126/Support the podcast and get access to episodes in advance as well as lots of extra bonus materials: https://www.patreon.com/Hellenizdein Would you like to take AG classes with us? Check out our website for details: https://hellenicadidagmata.wordpress.com/ Follow us on “Twitter”: https://x.com/ancientgreekpod Bluesky: https://bsky.app/profile/leighcobley.bsky.social Join our Facebook group: https://www.facebook.com/groups/604916774052809 Follow us on Instagram: https://www.instagram.com/ancientgreekpodcast/ Send us an email: theancientgreekpodcast@gmail.com 

Welcome to Episode 330 of Lucretius Today. This is a podcast dedicated to the poet Lucretius, who wrote "On The Nature of Things," the most complete presentation of Epicurean philosophy left to us from the ancient world. Each week we walk you through the Epicurean texts, and we discuss how Epicurean philosophy can apply to you today. If you find the Epicurean worldview attractive, we invite you to join us in the study of Epicurus at EpicureanFriends.com, where we discuss this and all of our podcast episodes.    This week we start are continuing our series reviewing Cicero's "Academic Questions" from an Epicurean perspective. We are focusing first on what is referred to as Book One, which provides an overview of the issues that split Plato's Academy and gives us an overview of the philosophical issues being dealt with at the time of Epicurus. This week will focus on  Section 9 and10. Our text will come fromCicero - Academic Questions - Yonge We'll likely stick with Yonge primarily, but we'll also refer to the Rackam translation here:Cicero On Nature Of Gods Academica Loeb Rackham : Free Download, Borrow, and Streaming : Internet Archivehttps://www.epicureanfriends.com/thread/5047-episode-330-eataq-12-in-contrast-with-epicurus-the-stoics-opt-for-virtue-at-any/?postID=39439#post39439

Welcome to Episode 329 of Lucretius Today. This is a podcast dedicated to the poet Lucretius, who wrote "On The Nature of Things," the most complete presentation of Epicurean philosophy left to us from the ancient world. Each week we walk you through the Epicurean texts, and we discuss how Epicurean philosophy can apply to you today. If you find the Epicurean worldview attractive, we invite you to join us in the study of Epicurus at EpicureanFriends.com, where we discuss this and all of our podcast episodes.    This week we start are continuing our series reviewing Cicero's "Academic Questions" from an Epicurean perspective. We are focusing first on what is referred to as Book One, which provides an overview of the issues that split Plato's Academy and gives us an overview of the philosophical issues being dealt with at the time of Epicurus. This week will focus on the ending of Section 9. Our text will come fromCicero - Academic Questions - Yonge We'll likely stick with Yonge primarily, but we'll also refer to the Rackam translation here:Cicero On Nature Of Gods Academica Loeb Rackham : Free Download, Borrow, and Streaming : Internet ArchiveQuote from Academic Questions - Yonge IX. This was the first philosophy handed down to them by Plato. And if you like I will explain to you those discussions which have originated in it. Indeed, said I, we shall be glad if you will; and I can answer for Atticus as well as for myself. You are quite right, said he; for the doctrine both of the Peripatetics and of the old Academy is most admirably explained. Aristotle, then, was the first to undermine the doctrine of species (forms), which I have just now mentioned, and which Plato had embraced in a wonderful manner; so that he even affirmed that there was something divine in it. But Theophrastus, a man of very delightful eloquence, and of such purity of morals that his probity and integrity were notorious to all men, broke down more vigorously still the authority of the old school; for he stripped virtue of its beauty, and made it powerless, by denying that to live happily depended solely on it. For Strato, his pupil, although a man of brilliant abilities, must still be excluded entirely from that school; for, having deserted that most indispensable part of philosophy which is placed in virtue and morals, and having devoted himself wholly to the investigation of nature, he by that very conduct departs as widely as possible from his companions. But Speusippus and Xenocrates, who were the earliest supporters of the system and authority of Plato,— and, after them, Polemo and Crates, and at the same time Crantor,— being all collected together in the Academy, diligently maintained those doctrines which they had received from their predecessors. Zeno and Arcesilas had been diligent attenders on Polemo; but Zeno, who preceded Arcesilas in point of time, and argued with more subtilty, and was a man of the greatest acuteness, attempted to correct the system of that school. And, if you like, I will explain to you the way in which he set about that correction, as Antiochus used to explain it. Indeed, said I, I shall be very glad to hear you do so; and you see that Pomponius intimates the same wish.

Welcome to Episode 328 of Lucretius Today. This is a podcast dedicated to the poet Lucretius, who wrote "On The Nature of Things," the most complete presentation of Epicurean philosophy left to us from the ancient world. Each week we walk you through the Epicurean texts, and we discuss how Epicurean philosophy can apply to you today. If you find the Epicurean worldview attractive, we invite you to join us in the study of Epicurus at EpicureanFriends.com, where we discuss this and all of our podcast episodes.   This week we start are continuing our series reviewing Cicero's "Academic Questions" from an Epicurean perspective. We are focusing first on what is referred to as Book One, which provides an overview of the issues that split Plato's Academy and gives us an overview of the philosophical issues being dealt with at the time of Epicurus. This week will focus on the ending of Section 8.Our text will come fromCicero - Academic Questions - Yonge We'll likely stick with Yonge primarily, but we'll also refer to the Rackam translation here:Cicero On Nature Of Gods Academica Loeb Rackham : Free Download, Borrow, and Streaming : Internet ArchiveQuoteVIII.The third part of philosophy, which is next in order, being conversant about reason and discussion, was thus handled by both schools. They said that, although it originated in the senses, still the power of judging of the truth was not in the senses. They insisted upon it that intellect was the judge of things. They thought that the only thing deserving of belief, because it alone discerned that which was always simple and uniform, and which perceived its real character. This they call idea, having already received this name from Plato; and we properly entitle it species.But they thought that all the senses were dull and slow, and that they did not by any means perceive those things which appeared subjected to the senses; which were either so small as to be unable to come under the notice of sense, or so moveable and rapid that none of them was ever one consistent thing, nor even the same thing, because everything was in a continual state of transition and disappearance. And therefore they called all this division of things one resting wholly on opinion. But they thought that science had no existence anywhere except in the notions and reasonings of the mind; on which account they approved of the definitions of things, and employed them on everything which was brought under discussion. The explanation of words also was approved of — that is to say, the explanation of the cause why everything was named as it was; and that they called etymology. Afterwards they used arguments, and, as it were, marks of things, for the proof and conclusion of what they wished to have explained; in which the whole system of dialectics — that is to say, of an oration brought to its conclusion by ratiocination, was handed down. And to this there was added, as a kind of second part, the oratorical power of speaking, which consists in developing a continued discourse, composed in a manner adapted to produce conviction.

Welcome to Episode 327 of Lucretius Today. This is a podcast dedicated to the poet Lucretius, who wrote "On The Nature of Things," the most complete presentation of Epicurean philosophy left to us from the ancient world. Each week we walk you through the Epicurean texts, and we discuss how Epicurean philosophy can apply to you today. If you find the Epicurean worldview attractive, we invite you to join us in the study of Epicurus at EpicureanFriends.com, where we discuss this and all of our podcast episodes.    This week we start are continuing our series reviewing Cicero's "Academic Questions" from an Epicurean perspective. We are focusing first on what is referred to as Book One, which provides an overview of the issues that split Plato's Academy and gives us an overview of the philosophical issues being dealt with at the time of Epicurus. This week will focus on the ending of Section 7. Our text will come fromCicero - Academic Questions - Yonge We'll likely stick with Yonge primarily, but we'll also refer to the Rackam translation here:Cicero On Nature Of Gods Academica Loeb Rackham : Free Download, Borrow, and Streaming : Internet Archive

χαίρετε πάντες! This week we chat about Epicurus and whether philosophy can help us overcome our fears, paranoias and superstitions so as to lead a better life… We sure hope so, what do you think? εὐωχεῖσθε τοῦ ἐπεισοδίου!Leandros & JosepSupport the podcast and get access to episodes in advance as well as lots of bonus materials: https://www.patreon.com/Hellenizdein Would you like to take AG classes with us? Check out our website for details: https://hellenicadidagmata.wordpress.com/ Follow us on “Twitter”: https://x.com/ancientgreekpod Bluesky: https://bsky.app/profile/leighcobley.bsky.social Join our Facebook group: https://www.facebook.com/groups/604916774052809 Follow us on Instagram: https://www.instagram.com/ancientgreekpodcast/ Send us an email: theancientgreekpodcast@gmail.com 

What did Epicurus, Buddha, and Viktor Frankl understand about meaning that most people never question? In Part 2 of this masterclass, bestselling author and Harvard professor Arthur Brooks joins Ryan to break down Epicureanism, Buddhism, Christianity, and other schools of thought, revealing what each one gets right (and wrong) about happiness, meaning, and how to actually live.Arthur Brooks is a bestselling author, Harvard professor, and one of the world's leading voices on happiness, meaning, and human flourishing. Through his books, columns, and teaching, Brooks helps people build more meaningful, satisfying lives grounded in both philosophy and modern research.

Welcome to Episode 326 of Lucretius Today. This is a podcast dedicated to the poet Lucretius, who wrote "On The Nature of Things," the most complete presentation of Epicurean philosophy left to us from the ancient world. Each week we walk you through the Epicurean texts, and we discuss how Epicurean philosophy can apply to you today. If you find the Epicurean worldview attractive, we invite you to join us in the study of Epicurus at EpicureanFriends.com, where we discuss this and all of our podcast episodes.   This week we start are continuing our series reviewing Cicero's "Academic Questions" from an Epicurean perspective. We are focusing first on what is referred to as Book One, which provides an overview of the issues that split Plato's Academy and gives us an overview of the philosophical issues being dealt with at the time of Epicurus. This week will will continue in Section 7https://www.epicureanfriends.com/thread/4986-episode-326-eataq-08-who-cares-about-indivisibility-and-why/

The book of Ecclesiastes has puzzled readers for millennia with its unflinching observations about absurdity, meaninglessness, vanity, and futility. Biblical scholar Jesse Peterson joins Evan Rosa to discuss his book, Qoheleth and the Philosophy of Value, bringing contemporary philosophy into dialogue with this ancient text and reflecting on what happens when a sage confronts the gap between expectation and reality. "Can you view your work, your toil, not just as a means to a further end? Can you rather turn to simply enjoy the work itself?" Together they discuss the distinction between meaning and value, why Qoheleth denies lasting significance while affirming joy, the harm of death and the death of memory, Ecclesiastes and Camus's absurdism, and the book's surprising message about enjoyment as an intrinsic good. Episode Highlights "I think what's at the heart of the Book of Ecclesiastes is just to say, maybe not, maybe there isn't a direct line between what you do and what the result will be." "It's not just that you'll physically die, but meaning that you've accrued in your life, if there was such a thing, that dies with you." "In this moment of working on what I'm working on, whatever it is, I am fully alive." "You have a little piece of the pie, and just own it. Absorb yourself into whatever that may be." "Can you view your work, your toil, not just as a means to a further end? Can you rather turn to simply enjoy the work itself?" About Jesse Peterson Jesse Peterson is an Assistant Professor of Biblical Studies in the School of Theology and Honors Program at George Fox University. He previously taught at Purdue University, Fordham University, and St. John's University. He earned a PhD in Hebrew Bible from Durham University (UK), an MDiv from Gordon-Conwell Theological Seminary, and a BA in music and Jewish studies from the University of Minnesota-Twin Cities. His work on Ecclesiastes has appeared in Harvard Theological Review, Vetus Testamentum, and the Journal of Theological Studies. He is the author of Qoheleth and the Philosophy of Value (Cambridge University Press). Helpful Links and Resources Qoheleth and the Philosophy of Value, by Jesse Peterson https://www.cambridge.org/core/books/qoheleth-and-the-philosophy-of-value/877B040C17EE8B9DD60174DEC7C306F7 Flow: The Psychology of Optimal Experience, Mihaly Csikszentmihalyi: https://www.amazon.com/Flow-Psychology-Experience-Perennial-Classics/dp/0061339202 Featured music by the Jesse Peterson Quartet https://jessepetersonquartet.bandcamp.com/album/man-of-the-earth Show Notes The most philosophical book in the Bible Bringing Ecclesiastes into dialogue with contemporary philosophy of value Jaco Gericke's Hebrew Bible and Philosophy of Religion as catalyst Authorship: why scholars date Ecclesiastes to the 3rd century BCE The Solomonic persona and the epilogue problem Amal (toil) and yitron (gain): does life add up? Qoheleth as businessman: commercial language for philosophy Three theories of meaning: subjectivism, consequentialism, intersubjectivism "Maybe there isn't a direct line between what you do and what the result will be" Brueggemann's orientation, disorientation, new orientation The absurd: expectation vs. reality, linking Qoheleth to Camus "Meaning that you've accrued in your life, if there was such a thing, that dies with you" The same fate for all: wise and foolish, human and animal Epicurus and the harm of death Hebrew anthropology: dust plus life-breath, no afterlife The carpe diem passages: "Go eat your bread with joy" Joy as robust, not narcotic—enjoying toil as an end in itself "In this moment of working on what I'm working on, I am fully alive" Csikszentmihalyi's Flow and the autotelic experience "Just own it. Absorb yourself into whatever that may be." #Ecclesiastes #Qoheleth #PhilosophyOfValue #MeaningInLife #BiblicalStudies #HebrewBible #WisdomLiterature #CarpeDiem #Absurdity #ForTheLifeOfTheWorld Production Notes This podcast featured Jesse Peterson Edited and Produced by Evan Rosa Hosted by Evan Rosa Production Assistance by Noah Senthil A Production of the Yale Center for Faith & Culture at Yale Divinity School https://faith.yale.edu/about Support For the Life of the World podcast by giving to the Yale Center for Faith & Culture: https://faith.yale.edu/give

Welcome to Episode 325 of Lucretius Today. This is a podcast dedicated to the poet Lucretius, who wrote "On The Nature of Things," the most complete presentation of Epicurean philosophy left to us from the ancient world. Each week we walk you through the Epicurean texts, and we discuss how Epicurean philosophy can apply to you today. If you find the Epicurean worldview attractive, we invite you to join us in the study of Epicurus at EpicureanFriends.com, where we discuss this and all of our podcast episodes.   This week we start are continuing our series reviewing Cicero's "Academic Questions" from an Epicurean perspective. We are focusing first on what is referred to as Book One, which provides an overview of the issues that split Plato's Academy and gives us an overview of the philosophical issues being dealt with at the time of Epicurus. This week will will continue in Section 6And these are those three kinds which most people believe the Peripatetics speak of: and so far they are not wrong; for this division is the work of that school. But they are mistaken if they think that the Academicians — those at least who bore this name at that time — are different from the Peripatetics. The principle, and the chief good asserted by both appeared to be the same — namely, to attain those things which were in the first class by nature, and which were intrinsically desirable; the whole of them, if possible, or, at all events, the most important of them. But those are the most important which exist in the mind itself, and are conversant about virtue itself. Therefore, all that ancient philosophy perceived that a happy life was placed in virtue alone; and yet that it was not the happiest life possible, unless the good qualities of the body were added to it, and all the other things which have been already mentioned, which are serviceable towards acquiring a habit of virtue. From this definition of theirs, a certain principle of action in life, and of duty itself, was discovered, which consisted in the preservation of those things which nature might prescribe. Hence arose the avoidance of sloth, and contempt of pleasures; from which proceeded the willingness to encounter many and great labours and pains, for the sake of what was right and honourable, and of those things which are conformable to the objects of nature. Hence was generated friendship, and justice, and equity; and these things were preferred to pleasure and to many of the advantages of life. This was the system of morals recommended in their school, and the method and design of that division which I have placed first.But concerning nature (for that came next), they spoke in such a manner that they divided it into two parts,— making one efficient, and the other lending itself, as it were, to the first, as subject matter to be worked upon. For that part which was efficient they thought there was power; and in that which was made something by it they thought there was some matter; and something of both in each. For they considered that matter itself could have no cohesion, unless it were held together by some power; and that power could have none without some matter to work upon; for that is nothing which is not necessarily somewhere. But that which exists from a combination of the two they called at once body, and a sort of quality, as it were. For you will give me leave, in speaking of subjects which have not previously been in fashion, to use at times words which have never been heard of (which, indeed, is no more than the Greeks themselves do, who have been long in the habit of discussing these subjects).https://www.epicureanfriends.com/thread/4974-episode-325-eataq-07-the-false-platonic-division-of-the-universe-into-a-force-wh/?postID=38993#post38993

Welcome to Episode 324 of Lucretius Today. This is a podcast dedicated to the poet Lucretius, who wrote "On The Nature of Things," the most complete presentation of Epicurean philosophy left to us from the ancient world. Each week we walk you through the Epicurean texts, and we discuss how Epicurean philosophy can apply to you today. If you find the Epicurean worldview attractive, we invite you to join us in the study of Epicurus at EpicureanFriends.com, where we discuss this and all of our podcast episodes.This week we start are continuing our series reviewing Cicero's "Academic Questions" from an Epicurean perspective. We are focusing first on what is referred to as Book One, which provides an overview of the issues that split Plato's Academy and gives us an overview of the philosophical issues being dealt with at the time of Epicurus. This week will will continue in Section 6https://www.epicureanfriends.com/thread/4966-episode-324-eataq-06-is-pleasure-the-good-or-the-enemy-of-the-good/

William Clouston, leader of the SDP, shocks by calling himself more conservative than most Tories while demanding an end to mass migration and evidence-based borders. Go to https://andrewgoldheretics.com  to get exclusive content and the bonus questions. Follow William on X: https://x.com/WilliamClouston  SPONSORS: Organise your life: https://akiflow.pro/Heretics  Earn up to 4 per cent on gold, paid in gold: https://www.monetary-metals.com/heretics/  Cut your wireless bill to 15 bucks a month at https://mintmobile.com/heretics  In this no-holds-barred Heretics interview, Andrew Gold sits down with William Clouston, leader of the Social Democratic Party (SDP), who reveals why he believes the SDP is economically to the left of Labour yet far more socially conservative than Nigel Farage or the modern Tories. Clouston pulls no punches on Britain's deepest crises: the devastating housing shortage made impossible by unchecked mass migration, the failure of liberal "magic soil" assimilation fantasies, the importation of culturally dissimilar attitudes from "backward societies" (backed by evidence like Pew data on antisemitism and crime stats), and why progressive denial of reality is anti-empirical bigotry. He dismantles Owen Jones-style fact avoidance, explains why proximity and national interest must trump global altruism, critiques trans ideology's assault on truth and categories, and outlines the painful sacrifices needed to rebuild Britain—massive grid and nuclear investment, welfare cuts to fund house-building, ending de-industrialisation, and reclaiming state capacity in energy, rail, and water. Clouston discusses his SDP-Reform electoral pact, views on Tommy Robinson, the collapse of Christianity in Britain amid religious immigration waves, and why economic and social liberalism are "two cheeks of the same backside" destroying the nation. He praises Trump and Vance for proving borders can be enforced, admires philosopher Epicurus as his favourite heretic for rejecting gods and embracing simple, desire-limited living, and urges viewers to reject fantasy politics for evidence-based truth. If you're tired of woke denial and want real solutions rooted in faith, flag, family, borders, and national prosperity, this is must-watch. #MassMigration #BritainFirst #AntiWoke Join the 30k heretics on my mailing list: https://andrewgoldheretics.com  Check out my new documentary channel: https://youtube.com/@andrewgoldinvestigates  Andrew on X: https://twitter.com/andrewgold_ok   Insta: https://www.instagram.com/andrewgold_ok Heretics YouTube channel: https://www.youtube.com/@andrewgoldheretics Chapters: 0:00 SDP's Red-Blue Mix Explained 3:02 End Mass Migration or No Homes 5:04 Why Migration Doesn't Fix Building 7:03 True Conservatives vs Fake Ones 10:38 Owen Jones Called Out on Facts 15:04 Magic Soil Myth Busted 17:02 Trump & Vance Changing Everything 21:52 Trans Policy & Truth on Sex 24:04 Legal Sex Change Reversal Push 29:05 Reform, Tories & Future Coalitions 31:57 Economic & Social Liberalism Fail 37:00 SDP-Reform Pact Revealed 40:59 Is Britain Still Christian? 43:22 Religious Collapse & Migration Risks 47:09 A Heretic William Admires Learn more about your ad choices. Visit megaphone.fm/adchoices

What does it mean to say that the good life is a life of pleasure? Although you might think of champagne and caviar, Hellenistic philosopher Epicurus actually considered the good life to be more about appreciating the simple things in life and letting go of the things that bring us only temporary pleasure but lead to pain in the long run. Why has Epicureanism so often been misrepresented, and what did Epicurus really say? In episode 160 of Overthink, Ellie and David investigate the teachings of Epicurus in The Epicurus Reader. They explain his four-part cure on how to life a better life, including why we shouldn't be worried about death. They also offer critiques on his view of justice and its lack of application to political life. How can attaining ataraxia lead us to achieving eudaimonia and living the good life? In the Substack bonus segment, your hosts elaborate on whether or not Epicurus's argument that we should not fear death is convincing.Works Discussed:Brad Inwood and Lloyd P. Gerson, The Epicurus Reader: Selected Writings and TestimoniaSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.