- Was Epicurus right about fearing death, and the best way to live? 23
- Are you an "epicure" in either the ancient or contemporary sense of the word? 24
- Was Wittgenstein right about death? 25
- Have you experienced the loss of a loved one as a tragic "event" in your life?
- Was Epicurus right not to worry about an afterlife? 26
- What do you think of the Stoics' "basic idea"? 29
- Do you feel better about growing old and eventually dying, after reflecting on Cicero's ideas? 30
- Was Seneca right, are most people's lives long enough? (Or would they be, if people stopped wasting so much time?) 31
- Is there a danger of becoming cold and heartless, if you become a Stoic? 33
- The Founders were Enlightenment rationalists and pragmatists devoted to secular government and a "wall of separation" between church and state, but the myth persists among many Americans that they intended to establish "a Christian nation," a theocracy not unlike those in the Islamic world. Why do you think that is?
- Why do you think Americans have been so obsessed with Hell?
- What do you think accounts for "the Affections" of some fundamentalist church services ("moaning, weeping, screaming, jerking, fainting" etc.)?
- Was Jefferson's advice to his nephew good? 51
- What do you think of Kant's motto? 52
- Will reason eventually win out in the "marketplace of ideas"?
- Do you have any significant philosophical differences with your parents? Do you discuss them? Do you want to?
- Does "nirvana" (Enlightenment, personal liberation) have to be the same for everyone? What would be your personal definition/experience of nirvana?
- Matthieu Ricard has been called the happiest man in the world. Do you think eastern philosophies focused on the alleviation of suffering are a more promising route to happiness than its "pursuit" in the western/Jeffersonian tradition of individualism and personal liberty?
- Is "Holy Spirit" something real and supernatural, or is it the name of a natural form of experience best studied and explicated by neuroscientists, and analyzed by philosophers?
- Have you been "born again," or encouraged by faith leaders or peers to seek spiritual rebirth? Is that something real, metaphorical, or delusional?
- Why did the founders omit reference to God in the Constitution, do you think?
- Do you think it takes courage to think for yourself and invoke reason against superstition, tradition, etc.?
- Why are so many more Americans than Brits (etc.) religion? 80
- Is James right to emphasize the "concrete differences" of ideas and beliefs? 81
- Is Dewey right, do we often "get over" philosophical problems rather than "solve" them?
- Is Peirce right, that we shouldn't pretend to doubt in philosophy what we do not doubt "in our hearts"? 83
- Do you like Peirce's definition of truth? 84
- Is Rorty right about truth as "intersubjective agreement"?
- Why did America give the presidency to a "vulgar property developer"? 86
- Do you support "the reality-based community"? 88
- Should later thinkers consider themselves "mere commentators"? 91
- Should enlightened thinkers still venerate tradition? 92
- Is a Golden Age ahead of us, behind us, or nowhere? 93
- Is it possible to work within a tradition while also critiquing it independently?96
- Can truth-seekers also be way-seekers, and vice versa? 99
- Is it possible to "engage in the world" without strong reliance on concepts and language? 100
- If you're going to be a Stoic, should you also be a kind of Pragmatist?
- Is anything, any practice or belief, ever totally justified merely because it's traditional, just because "that's the way we do things, and our ancestors did before us"?
“‘Stoicism’ was a philosophy that flourished for some 400 years in Ancient Greece and Rome, gaining widespread support among all classes of society. It had one overwhelming and highly practical ambition: to teach people how to be calm and brave in the face of overwhelming anxiety and pain…”
==
Samuel Scheffler on the Afterlife
Shelly Kagan on Death and Deprivation
Kimberley Brownlee on Social Deprivation
Anthony Appiah on Cosmopolitanism
William B. Irvine on Living Stoically
Kate Soper on Alternative Hedonism
2014-10-08 | Stoic, earthquake expert, humorist, dramatist: Was Seneca knowledgeable about death? Or a complete novice on the topic? more »
2018-10-31 | The appeal of Stoic philosophy to both ancient Romans and today’s therapy-chasing Americans is unsurprising. But darkness is at the heart of Stoicism more »
2020-10-29 | Self-discipline, civility, and reason: these Stoic practices may allow us to live better. But don't underestimate the value of anger more »
2019-11-26 | The Epicurean life has a serious side. Hedonists cultivate a practical, prudent way of taking their pleasures more »
Born nearly two thousand years before Darwin and Freud, Epictetus seems to have anticipated a way out of their prisons.
By Elif Batuman
The Stoic philosopher Epictetus was born a slave, around 55 A.D., in the Greco-Roman spa town of Hierapolis—present-day Pamukkale, Turkey. I first encountered his teachings in 2011, shortly after moving from San Francisco to Istanbul. I lived alone on a university campus in a forest. In the midst of a troubled long-distance relationship, I sometimes went days without talking to anyone but my boyfriend’s disembodied head on Skype. I was demoralized by Turkish politics, which made both secularists and religious people feel like victims. If you were a woman, no matter what you were wearing—décolleté or a head scarf—someone would give you a dirty look.
The first line of Epictetus’ manual of ethical advice, the Enchiridion—“Some things are in our control and others not”—made me feel that a weight was being lifted off my chest. For Epictetus, the only thing we can totally control, and therefore the only thing we should ever worry about, is our own judgment about what is good. If we desire money, health, sex, or reputation, we will inevitably be unhappy. If we genuinely wish to avoid poverty, sickness, loneliness, and obscurity, we will live in constant anxiety and frustration. Of course, fear and desire are unavoidable. Everyone feels those flashes of dread or anticipation. Being a Stoic means interrogating those flashes: asking whether they apply to things outside your control and, if they do, being “ready with the reaction ‘Then it’s none of my concern.’ ”
Reading Epictetus, I realized that most of the pain in my life came not from any actual privations or insults but, rather, from the shame of thinking that they could have been avoided. Wasn’t it my fault that I lived in such isolation, that meaning continued to elude me, that my love life was a shambles? When I read that nobody should ever feel ashamed to be alone or to be in a crowd, I realized that I often felt ashamed of both of those things. Epictetus’ advice: when alone, “call it peace and liberty, and consider yourself the gods’ equal”; in a crowd, think of yourself as a guest at an enormous party, and celebrate the best you can.
Epictetus also won me over with his tone, which was that of an enraged athletics coach. If you want to become a Stoic, he said, “you will dislocate your wrist, sprain your ankle, swallow quantities of sand,” and you will still suffer losses and humiliations. And yet, for you, every setback is an advantage, an opportunity for learning and glory. When a difficulty comes your way, you should feel proud and excited, like “a wrestler whom God, like a trainer, has paired with a tough young buck.” In other words, think of every unreasonable asshole you have to deal with as part of God’s attempt to “turn you into Olympic-class material.” This is a very powerful trick.
Much of Epictetus’ advice is about not getting angry at slaves. At first, I thought I could skip those parts. But I soon realized that I had the same self-recriminatory and illogical thoughts in my interactions with small-business owners and service professionals. When a cabdriver lied about a route, or a shopkeeper shortchanged me, I felt that it was my fault, for speaking Turkish with an accent, or for being part of an élite. And, if I pretended not to notice these slights, wasn’t I proving that I really was a disengaged, privileged oppressor? Epictetus shook me from these thoughts with this simple exercise: “Starting with things of little value—a bit of spilled oil, a little stolen wine—repeat to yourself: ‘For such a small price, I buy tranquillity.’ ”
Born nearly two thousand years before Darwin and Freud, Epictetus seems to have anticipated a way out of their prisons. The sense of doom and delight that is programmed into the human body? It can be overridden by the mind. The eternal war between subconscious desires and the demands of civilization? It can be won. In the nineteen-fifties, the American psychotherapist Albert Ellis came up with an early form of cognitive-behavioral therapy, based largely on Epictetus’ claim that “it is not events that disturb people, it is their judgments concerning them.” If you practice Stoic philosophy long enough, Epictetus says, you stop being mistaken about what’s good even in your dreams. ♦ NYkr - Published in the print edition of the December 19 & 26, 2016, issue, with the headline “Epictetus.”
Our culture is obsessed with youth-and why not? What's the appeal of growing old, of gaining responsibilities and giving up on dreams, of steadily trading possibility for experience?The philosopher Susan Neiman argues that the absence of appealing models of maturity is not an accident: by describing life as a downhill process, we prepare young people to expect - and demand - very little from it. In Why Grow Up? she challenges our culture of permanent adolescence, turning to thinkers including Kant, Rousseau, and Arendt to find a model of maturity that is not a matter of resignation. In growing up, we move from the boundless trust of childhood to the peculiar mixture of disappointment and exhilaration that comes with adolescence. Maturity, however, means finding the courage to live in a world of painful uncertainty without giving in to dogma or despair. A grown-up, Neiman writes, helps to move the world closer to what it should be while never losing sight of what it is.
Why Grow Up? is a witty and concise argument for the value of maturity as a subversive ideal: a goal rarely achieved entirely, and all the more worth striving for.
― Why Grow Up?: Subversive Thoughts for an Infantile Age
Susan Neiman at the Southern Festival of Books, Nashville - October 2019 - "Learning from the Germans"
==
In that spirit, perhaps we should all read our (Jefferson) Bible.
I AM EPICUREAN
Thomas Jefferson to William Short,
October 31, 1819
Your favor of the 21st is received. My late illness, in which you are so kind as to feel an interest, was produced by a spasmodic stricture of the ilium, which came upon me on the 7th inst. The crisis was short, passed over favorably on the fourth day, and I should soon have been well but that a dose of calomel and jalap, in which there were only eight or nine grains of the former, brought on salivation. Of this, however, nothing now remains but a little soreness of the mouth. I have been able to get on horseback for three or four days past.
As you say of your Self, I too am an Epicurean. I consider the genuine (not the imputed) doctrines of Epicurus as containing everything rational in moral philosophy which Greece and Rome have left us. Epictetus indeed, has given us what was good of the stoics; all beyond, of their dogmas, being hypocrisy and grimace. Their great crime was in their calumnies of Epicurus and misrepresentations of his doctrines; in which we lament to see the candid character of Cicero engaging as an accomplice. Diffuse, vapid, rhetorical, but enchanting. His prototype Plato, eloquent as himself, dealing out mysticisms incomprehensible to the human mind, has been deified by certain sects usurping the name of Christians; because, in his foggy conceptions, they found a basis of impenetrable darkness whereon to rear fabrications as delirious, of their own invention. These they fathered blasphemously on him who they claimed as their founder, but who would disclaim them with the indignation which their caricatures of his religion so justly excite.
Of Socrates we have nothing genuine but in the Memorabilia of Xenophon; for Plato makes him one of his Collocutors merely to cover his own whimsies under the mantle of his name; a liberty of which we are told Socrates himself complained. Seneca is indeed a fine moralist, disguising his work at times with some Stoicisms, and affecting too much of antithesis and point, yet giving us on the whole a great deal of sound and practical morality. But the greatest of all the reformers of the depraved religion of his own country, was Jesus of Nazareth. Abstracting what is really his from the rubbish in which it is buried, easily distinguished by its lustre from the dross of his biographers, and as separable from that as the diamond from the dunghill, we have the outlines of a system of the most sublime morality which has ever fallen from the lips of man; outlines which it is lamentable he did not live to fill up. Epictetus and Epicurus give laws for governing ourselves, Jesus a supplement of the duties and charities we owe to others. The establishment of the innocent and genuine character of this benevolent moralist, and the rescuing it form the imputation of imposture, which has resulted from artificial systems, invented by ultra-Christian sects, and unauthorized by a single word ever uttered by him, is a most desirable object, and one to which Priestley has successfully devoted his labors and learning. It would in time, it is to be hoped, affect a quiet euthanasia of the heresies of bigotry and fanaticism which have so long triumphed over human reason, and so generally and deeply afflicted mankind; but this work is to be begun by winnowing the grain from the chaff of the historians of his life.
I have sometimes thought of translating Epictetus (for he has never been tolerably translated into English) by adding the genuine doctrines of Epicurus from the Syntagma of Gassendi, and an abstract from the Evangelists of whatever has the stamp of the eloquence and fine imagination of Jesus. The last I attempted too hastily some twelve or fifteen years ago. It was the work of two or three nights only, at Washington, after getting through the evening task of reading the letters and papers of the day. But with one foot in the grave, these are now idle projects for me. My business is to beguile the wearisomeness of declining life, as I endeavor to do, by the delights of classical reading and of mathematical truths, and by the consolations of a sound philosophy, equally indifferent to hope and fear.
I take the liberty of observing that you are not a true disciple of our master Epicurus, in indulging the indolence to which you say you are yielding. One of his canons, you know, was that “that indulgence which prevents a greater pleasure, or produces a greater pain, is to be avoided.” Your love of repose will lead, in its progress, to a suspension of healthy exercise, a relaxation of mind, an indifference to everything around you, and finally to a debility of body, and hebetude of the mind, the farthest of all things from the happiness which the well-regulated indulgences of Epicurus ensure; fortitude, you know is one of his four cardinal virtues. That teaches us to meet and surmount difficulties; not to fly from them, like cowards; and to fly, too, in vain, for they will meet and arrest us at every turn of our road. Weigh this matter well; brace your Self up; take a seat with Correa, and come and see the finest portion of your country, which, if you have not forgotten, you still do not know, because it is no longer the same as when you knew it. It will add much to the happiness of my recovery to be able to receive Correa and your Self, and prove the estimation in which I hold you both. Come, too, and see your incipient University, which has advanced with great activity this year. By the end of the next, we shall have elegant accommodations for seven professors, and the year following the professors themselves. No secondary character will be received among them. It will be either the ablest which America or Europe can furnish or none at all. They will give us the selected society of a great city separated from the dissipations and levities of its ephemeral insects.
I am glad the bust of Condorcet has been saved and so well placed. His genius should be before us; while the lamentable, but singular act of ingratitude which tarnished his latter days, may be thrown behind us. I will place under this a syllabus of the doctrines of Epicurus, somewhat in the lapidary style, which I wrote some twenty years ago; a like one of the philosophy of Jesus of nearly the same age is too long to be copied. Vale, et tibi persuade carissimum te esse mihi.
Epicureanism: The Original Party School
Permanent Link to this Comic: http://existentialcomics.com/comic/133
Stoicism Man (and more stoicism comics)
Stoicism Man is Zeno of Citium, founder of Stoicism, a school of thought in ancient Greece that emphasizes living according to virtue, and accepting the things in the world that are beyond one's control.
While Nietzsche admired the Stoics in some ways, he accused them of being a life-denying philosophy. His lines are, for the most part, taken directly from Beyond Good and Evil.
1. Was Epicurus right about fearing death, and the best way to live?
ReplyDelete- I do feel that fearing about death is a waste of time, but simply because it is inevitable. I do agree that the best way to live is by having a simple lifestyle, being kind, and by being surrounded by friends.
2. Are you an "epicure" in either the ancient or contemporary sense of the word?
- Ancient versions of “epicure” is far more relatable to my life. I do enjoy the simpler things in life; however, I won’t lie and say I never treat myself.
3. Was Wittgenstein right about death?
- The saying “death is not an event in life” could not be more accurate. Once you pass, regardless of what you believe, your spirit will move on and no longer be attached to your physical body.
4. Have you experienced the loss of a loved one as a tragic "event" in your life?
- Unfortunately, yes. When I lost my best friends in a tragic murder-suicide I was torn apart. Noticing myself considering the pain they possibly endured and if they felt anything afterwards. Wittgenstein’s words are eye opening.
5. Was Epicurus right not to worry about an afterlife?
- I think it’s a great idea, but I don’t know if it’s realistic to always be able to avoid worrying about. There are so many different possibilities when it comes to what happens after you pass.
6. What do you think of the Stoics' "basic idea"?
- We should aim to only worry about things we can change. It’s easy to get caught up in the moment and to let your emotions run you, but it’s extremely important to be able to sit back and recognize if you’re wasting energy on something that you’re unable to change.
7. Do you feel better about growing old and eventually dying, after reflecting on Cicero's ideas?
- It’s definitely a comforting concept.
8. Was Seneca right, are most people's lives long enough? (Or would they be, if people stopped wasting so much time?)
- Seneca’s argument regarding how much time we were given, even if it was thousands of years, most would still waste it. Either by trying to earn “x” amount of income, or by giving all their free time to drinking and sex is still an accurate statement here in 2021, and probably always will be.
9. Is there a danger of becoming cold and heartless, if you become a Stoic?
- I do believe so, because from what I gathered from the reading it seems stoics are somewhat emotionless. They force themselves to not feel certain emotions when they believe it is unnecessary or not valuable.
10. Why are so many more Americans than Brits (etc.) religion?
- One of the main ideas behind this is that religious belief correlates less with average levels of wealth than with economic security.
Section 4
ReplyDeleteI think about death a lot, not in the sense that I need help, but in the sense that when you die you feel nothing. It is impossible to feel nothing. It is the exact feeling you experience when you fall asleep, but you can’t describe that experience and neither do you remember it. It is so hard to imagine just not existing, everything else around you will continue to exist without you being involved and it is a strange thought. I don’t believe in life after death or that we go to a divine place (or not), once you are done, you are done.
I think Epicurus is making a good point when he says ‘thinking about your death is a waste of time’ because deep down it is avoidable and why worry about something you can’t change. I know I worry about it because I want to experience as much as I can even though my memories will be lost when I die.
I literally just had a mind changing thought while writing this. You won’t really remember when you die (or how I guess) so it truly doesn’t matter at all. You aren’t conscious that you died. You just are and you don’t even know it. Sure, the moments beforehand will be painful, but then you won’t have to remember anything. Memories are all gone, and nothing mattered. What you did beforehand or never had the chance of doing don’t matter. I apologize if this doesn’t make sense. I discovered this in the middle of writing and am still trying to piece it together myself. I guess what I’m trying to say is why be scared of something you won’t even remember or ever truly feel. You don’t experience death as a feeling. You just are. You don’t exist and it only effects those around you.
“Don’t spend your whole life working in order to get something that is probably beyond your reach anyways.” If you set expectations too high, you’ll live life disappointed. If you want a mansion and never get one, you’ll only think of what you COULD HAVE done. But you can’t change the past, so why dwell on it? Plus, if you live a simple life and end up with a mansion, they life will seem more fulfilling!
Sidenote on how absolutely blown away I am at the bottom of page 25. The best read of the whole book so far
Finally, I would like to comment on how Epicurus compared the ‘lack of existing’ in death and in birth. Yes, you do not experience existing during birth or even a good time after you are born, at one point you are randomly conscious and can’t really explain why. But now that you have grown and lived, you KNOW you will have to go back to the state of nonexistent.
NOW you know, that's right, but Epicurus says now's not the time to fret about that. Enjoy your life while you can, is his advice. You were dead for an eternity before your birth, and were feeling no pain. Now, you need to work at not feeling it.
DeleteSome of us are more fretful about the prospect of non-existence than others, and I recall that I used to be so. Maybe getting older makes us more inclined to the Epicurean perspective? I don't know anyone among my peers who feels the terror of annihilation any more. The Epicureans didn't think we ever should.
Section 7.
ReplyDeleteThese few sections were very interesting to read. Stoicism is a particular lifestyle that I follow along with the most. When there are things out of your control, why let it bother you? There's nothing you can do about it, so you can't allow your emotions to spiral out of control. Control over your emotions are very important. It isn't about what happens, it's about your attitude and how you react to it. On the same token though, there is a chance of becoming cold and shut out. Once you find yourself in the habit of shutting your emotions off, you can become almost desensitized to some things, as I have often found myself to be. Is it worth it? It's situational. It's a way you choose to live.
The philosophies I represent would be alien to my mother -- she is sweet, softhearted, kind, and loving. I am not saying that I am none of that, I'm simply less expressive of that. If you were to box my father and me in two separate cubicles and blindly talk about our beliefs and ideals -- we would largely agree. It might fall upon you that we are a product of the idea that men are supposed to be stoic and not show emotion. That much may be true, but for us it's not directly that. It is simply the way we think, and that's okay.
I also found it odd that it HWT, he states, "...it is striking that non-Western traditions are more open to Western philosophy than vice versa." I wouldn't be surprised, I feel we as a society have the "I'm better than you" mentality, and thus we are more stubborn to change influenced outside our borders. The "American Way" if you will.
Section 8
ReplyDeleteWas Epicurus right about fearing death, and the best way to live? 23
Epicurus wasn't right or wrong, he just had his individual opinion. Epicurus' take on life and death was an interesting one to read. It is natural for humans to think about growing old, and dying. It can be a scary thought, but I do agree that it shouldn't be something that binds us in crippling fear or worry. As a Christian, I believe in an eternal life after this one and I believe my permanent home will be with Christ in heaven. For me, holding on to this truth gives me a bit more peace even though dying is still a difficult reality to face somedays. This, however, reminds me that I do need to make the most of my life here on earth and make sure my life is reflective of Christ. I think everyone should be striving to make the most of their life and make sure they are living with intention and purpose.
Is "Holy Spirit" something real and supernatural, or is it the name of a natural form of experience best studied and explicated by neuroscientists, and analyzed by philosophers?
I believe the Holy Spirit is something real and supernatural. It is God's presence within believers in Him. It is not something that is man made or simply analyzed by philosophers. In Christianity there is what's called the Trinity which talks about God being one Divine God existing in three "persons" the Father, Son, and Holy Spirit. This Holy Spirit was made possible through Jesus life, death, and resurrection and because of that we have been access to God's Holy Spirit. This is not magic, this doesn't mean you will live a perfect life or necessarily have an extreme dramatic experience like we read in these texts, but it does mean that the spirit of God dwells inside of you. There is a website that breaks down the Holy Spirit in a great way. I will drop the link: https://bibleproject.com/learn/holy-spirit/
Have you been "born again," or encouraged by faith leaders or peers to seek spiritual rebirth? Is that something real, metaphorical, or delusional?
I have been born again. When Jesus talks about being born again, He is not talking about a physical rebirth, but a spiritual rebirth. It is dying to one's old way of living, and becoming a new creation in Christ. There are plenty of denominations that may mystify the concept of being born again, but it is essentially new found life in Christ Jesus. The way this process happens is by believing that Jesus Christ died on the cross and rose again to save you from your sins, and accepting Him as your Savior. It is committing to living a life for His glory.
Bible Verses for Reference:
2 Corinthians 5:17
"This means that anyone who belongs to Christ has become a new person. The old life is gone; a new life has begun!"
1 Peter 1:3
3All praise to God, the Father of our Lord Jesus Christ. It is by his great mercy that we have been born again, because God raised Jesus Christ from the dead. Now we live with great expectation, 4and we have a priceless inheritance—an inheritance that is kept in heaven for you, pure and undefiled, beyond the reach of change and decay.
John 3:6-8
Humans can reproduce only human life, but the Holy Spirit gives birth to spiritual life. 7So don’t be surprised when I say, ‘You must be born again.’ 8The wind blows wherever it wants. Just as you can hear the wind but can’t tell where it comes from or where it is going, so you can’t explain how people are born of the Spirit.
Response Log:
Replied to a comment for Jan 28
Responded to questions for Jan 28
Responded to questions for Feb 2nd
Responded to questions for Feb 4th
I was initially raised in a tradition that insisted we must be reborn in a public profession of faith, or else risk the torments of eternal hellfire. That was terrifying.
ReplyDeleteI personally value the concept of renewal over rebirth, something always available to a thinking person who is committed to living well.
I also like the bumper sticker slogan: "Born okay the first time"...
There's also such a thing as spirit for those who don't subscribe to a specific religion. For the old Greeks, "spirit" comes from the same root word that means breath. So to be alive and breathing, and thinking about it, is to be spiritual. It's then up to each of us to define what that specifically means for ourselves.
I do not completely agree. It does benefit anyone to worry about something you have no control over. On the other hand, it makes no sense to be oblivious about something that is certain to happen. I think one should live life to the fullest and enjoy each day as much as possible. Everyone should be thankful for the day regardless of what they believe. Furthermore everyone should make some kind of final plan for the end of life here on earth.
ReplyDeleteSection 7
ReplyDeleteLH
Do you feel better about growing old and eventually dying, after reflecting on Cicero's ideas? 30
When I was a child I didn’t enjoy the thought of an unescapable death at any moments time. As I grew older though I spent a lot of time thinking about the thought of death only to realize life comes before then. With that being the finial thought on this topic much like Ciceros I sins look at death and growing old as a bad thing because I believed then as much as now that if you treat your mind body and soul as priority then they will be strong like working our a muscle group. Also with time comes experience, gratitude, and humbleness.
Was Seneca right, are most people's lives long enough? (Or would they be, if people stopped wasting so much time?) 31
Yes. Time management is something that I feel everyone struggles with at some point in their lives weather that be early or unfortunately, later in their lives. Give two people a task with the same time and then both complete the task before the date. The quality of the product is going to be the direct link to how they spent their time completing said task from beginning to end. Was there calculated risk and time management? Was procrastination a factor? All of these things matter a lot when dealing with time. In that case if life was a task and the mission was to achieve the level of success that you yourself would like to achieve the quality of the product would be a representation of the time management that you spent of said task.
Keylee Crutcher Section 8:
ReplyDeleteIs there a danger of becoming cold and heartless, if you become a Stoic? 33
- There is definitely a danger of being too distant or disassociated, or cold when you start implementing that type of philosophy. I used to be like that, also had some nihilistic thinking thrown in there, and it caused me to not really have a drive in life. I had no direction and didn't care about anything. Thankfully, I use that thinking in a more optimistic way now, and it feels more "freeing" even if it may be viewed as more imprisoning because of emotions.
Was Epicurus right about fearing death, and the best way to live? 23
- I completely agree with Epicurus' ideology on death, I never understood why people are so focus on it. It is scary but once it happens it's done so there's no point wasting so much time worrying about it. Also, his "best way to live" isn't necessarily bad, it's probably a good way of living for some people, but not for me. He sounds like he has no real drive in life. I agree that wanting expensive things all the time is a recipe for not being satisfied, but it's okay to have wants sometimes or for specific things.
I completely agree that there is a danger to being heartless. There is a purpose for every life. I believe you must live everyday like it is your last. You must make the most of it.
DeleteSection 8
ReplyDeleteWhat do you think of the Stoics' "basic idea"? 29
I agree with the ideas that we shouldn’t worry over things we can’t change and that we are responsible for our thoughts and emotions, but I disagree with the idea that we should try not to have emotions.
Do you feel better about growing old and eventually dying, after reflecting on Cicero's ideas? 30
I do feel a bit better. Cicero makes a good point about death happening whether or not you want it to, so what’s the point of worrying about it. I also like his perspective on old age, that it doesn’t have to be horrible.
Was Seneca right, are most people's lives long enough? (Or would they be, if people stopped wasting so much time?) 31
I completely agree with this. I’ve always opposed the phrase “Life is too short.” Most people’s lives are long enough, a lot of it is just wasted.
Matthieu Ricard has been called the happiest man in the world. Do you think eastern philosophies focused on the alleviation of suffering are a more promising route to happiness than its "pursuit" in the western/Jeffersonian tradition of individualism and personal liberty?
I think the alleviation of suffering may be a more promising route to happiness because I feel like the way many people pursue happiness is by chasing things that they want. They’ll be happy for a bit and then go chasing something else. However, if by “pursuit of happiness” someone meant pursuing happiness where they are, with things they already have, then I believe this way is a more promising route to happiness.
Is a Golden Age ahead of us, behind us, or nowhere? 93
I think/hope the Golden Age is ahead of us. If the Golden Age was in the past, that would suck because life was violent, disease ridden, and generally terrible back then. I hope we can progress to a better way of life and understanding.
Section 4
ReplyDelete1) Was Epicurus right about fearing death, and the best way to live?
In my opinion in a way, yes. I do believe that Epicurus was right about fearing death and the best way to live. I do agree with him on the fact that enjoying the time of your life before it is over is a really good result of thinking straight. I don't think that anyone can enjoy life in a good way unless they're making good decisions to control the way they live.
2) Was Wittgenstein right about death?
Yes, because death is definitely not an event in life. When the time of our death comes, we loose our ability to experience the possibility of another life, like a life on Earth as a result the termination of living organisms that were formally sustained to keep someone alive during their life on Earth.
Section 8
ReplyDeleteLH
Was Epicurus right about fearing death, and the best way to live? 23
I agree with him. Fearing your death is a waste of time.
Are you an "epicure" in either the ancient or contemporary sense of the word? 24
I wouldn’t consider myself an epicure. Though I do like to treat myself sometimes, but it's more of a goal-oriented reward.
Was Wittgenstein right about death? 25
Yes. Death isn’t an event in your life. It will happen to you whether you expect it or not, and you can’t fight the truth. It eases the fear of death.
Have you experienced the loss of a loved one as a tragic "event" in your life?
Of course. Its just a part of life everyone has to get through. Everyone copes differently.
What do you think of the Stoics' "basic idea"? 29
I think that is a great way to think. A lot of the time we do find ourselves worrying about things we can’t change, and it is a waste of energy. Bad things that happen won’t bother you as much if you are aware and don’t let them.
Chris Hall
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What do you think about the stoics “basic idea”?
Was Seneca right; are most of our lives long enough?
In order to answer these questions, it is necessary to determine one’s fundamental worldview. The stoic’s basic idea that we should only worry about things we can change is an interesting one. It is a philosophy that seems to hail personal responsibility as the essential element for true happiness. I certainly agree that one’s attitude towards a particular situation or event has a powerful impact on the ability to overcome difficulty. I also agree that thoughts and feelings can be a matter of choice. I even agree that emotions can cloud reasoning and impair judgment. I depart from the stoics on where the line of being too indifferent is located. Living your entire life in a state of indifference will come at a high cost, as those around you would feel as though you are disinterested or do not value their place in your life.
Submitting to stoicism certainly invokes a level of personal responsibility that would be difficult for most people to attain. While difficult, I found myself surprised at how my and Seneca’s thinking regarding life’s length aligned. I agree that the problem is not that life is too short, but rather that people choose to waste the time they do have. Setting aside the disparity of access, people tend to waste a lot of time. If that time was used to get further and find happiness, maybe they would not feel that life was too short.
Overall, the stoics have it right for the most part. Coupled with empathy and understanding for other’s situations, it can be a good life philosophy.
Brandon Lienhart
ReplyDeleteSection 4
Was Epicurus right about fearing death, and the best way to live?
I suppose. It really does no good to worry about the inevitable. I feel one could loose sight of the positive side of life if they are worried about the end, so I do agree.
I totally agree with you and Epicurus on this notion. There is no point worrying about what we cannot change. Instead, we should value the moments we have and make the best of them.
DeleteI believe there is a real danger of becoming cold and heartless if you become a stoic. Because not showing the hardships your going through may help save face or embarrassment in the moment, if repeated time and again you start to become numb to emotions. You start to feel less and less and start to not understand anymore what it means to be alive.
ReplyDeleteIt takes immense courage to think for yourself and to find your own way in life. Many people are not confident enough to throw off old traditions and expectations of past generations or current ones to think for themselves. Often just following the stream per say and going along with whatever is the general consensus at the time.
Trying to pinpoint a golden age is like trying to find a needle in a haystack. America experienced a golden age in the 1950's and lasted until the 1980's. Under the Pax Romana Rome saw peace and prosperity for over a hundred years. But I would say for us the best day are behind us. In the current climate and as history tells us, a dark age usually follows a golden one. maybe not exactly after the end of a golden age but a dark one follows nonetheless.
- Jacob Malugin
DeleteWeekly essay 2
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Marim Sameer
In “A Little History of Philosophy” the author, Nigel Warburton, presented Aristotle’s idea of how to achieve happiness. He believes that it is not all about the pleasure of things, but more of one’s ability to flourish and their success. Although I do agree that it is not about the pleasure you get from doing things like eating your favorite snack or about buying the shoes you have always wanted, I do not agree that it is more about one’s success. I would define happiness as someone who is content with their life. That does not necessarily mean that they are just okay with where they are in life and strive to be better, but more that they have a goal in mind and then they do all they can to achieve that goal. Just because they could not reach it even through going through hardships and obstacles, it is the fact that they know that they have done all that they can to achieve that goal and they are content with were they are. They are satisfied with where they are in life. They feel as though they have accomplished all they can do. There are plenty of people who could be successful yet unhappy. Being happy is more of a state of mind. Those who tend to be “happy” are more positive. Another question that stood out to me was whether or not I believe trying to avoid relying on external authority, in deciding what to belive and hot to live Personally, I take them into account, but I would not let the external factors be the only reason I make my decision with how I view life and how I should go about it. I feel as though a person would be a firm believer of how they choose to live if it comes from them and not entirely someone or something else. If it is primary from another source, they are more likely to rebel and question their beliefs.
Weekly essay 3
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Marim Sameer
The question of whether or not “any practice or belief, is ever totally justified merely because it's traditional, just because ‘that's the way we do things, and our ancestors did before us’ is an interesting idea to discuss in “How the World Thinks.” I believe that any practice or belief can be justified merely for being a tradition. You must think as to why it has been a tradition for so long. It obviously stuck around for so long because people back then saw truth in it and so do people who still practice that same tradition or belief. Yes, that belief or tradition may be outdated for today's time, but that does not make it any less reliable. Let us use the Hispanic tradition of a quinceanera. Girls have a quince when they turn 15 to celebrate them becoming a woman. This has been a tradition that has been passed for years and people still do it today. I may see a 15-year-old girl and still think of her as a kid just because that is how society makes it seem like, but in the Hispanic culture they are now young ladies merely because of a tradition their ancestors have passed along. The truth behind the tradition would be how Hispanic view young women. They now see them as independent women who are capable pf making their own decisions. Even though the belief can be argued with from other people’s perspective, Hispanics still hold onto the tradition proudly because they still see truth in it even though it is an old tradition.
Section 4
ReplyDeleteI don’t think about death that much but now that the pandemic has happened, I feel like it surrounds us. I don’t know if I believe that when you meet the end there will be this big shining light and feeling of fulfilment. My heart stopped once I saw nothing and remembered nothing. I was in a coma for a week and only time carried on. It was similar to just falling asleep. I think death, the actual act isn't scary but the part of not knowing what happens is scary. The fact that after everyone you know dies, then no one will remember you is scary. But eternal sleep is a breeze. I believe what you do matters now and who you are with and what you do matters now. My biggest fear in life is that I will get old and regret everything I did not do.
I agree with Epicurus when he says ‘thinking about your death is a waste of time’ because everyone and everything is going to die one day. I just worry about if I'm really living or just surviving. I worry more about If I am happy and if I am content doing what I do. Right now I would say No because school is really kicking my ass. I just wake up and do school, till about midnight. Which some of it I do enjoy, while other times I wonder if I am learning for myself or for others. I am learning so I can graduate and get a job I enjoy- which won't make life suck as much. “Don’t spend your whole life working in order to get something that is probably beyond your reach anyways.” That quote is kind of haunting in a way. I am working hard for something that I enjoy, but If that does not make me happy then I can always keep myself in check and be free to make changes.
Which I would like to conclude my thoughts on , Epicurus now keeps people questioning which things in life really keep people happy. I think that is really similar to minimalism- an idea based on intentionally living with only the things I really need—those items that support my purpose. But I am tad hypocritical because I enjoy collecting books and small items from thrift stores- which makes me happy but also I only have two pairs of jeans because having room in my closet makes me happy.
Renee
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T9
Do you feel better about growing old and eventually dying, after reflecting on Cicero's ideas? 30
Was Seneca right, are most people's lives long enough? (Or would they be, if people stopped wasting so much time?) 31
Is there a danger of becoming cold and heartless, if you become a Stoic? 33
I agree with both. Cicero in that we should not fear what we can’t change. The age in life that you realize just how much time you’ve wasted varies but usually mid 40’s - 50’s but I also agree with Seneca’s belief that often the cycle of wasting time starts over. Until the next big life realization.
So, in my opinion, Cicero lived an example of ‘making the most out of his time’ and Seneca gives an example of the getting the most out of life.
Yes, there is a greater risk of danger in living cold and heartless. In Seneca’s example he explains that if we ‘make the right choices’ we can achieve what we really wanted in life. Cold and heartless individuals deciding what ‘right choices’ to make varies and could very be very dangerous.
Section 7
ReplyDeleteDo you think it takes courage to think for yourself and invoke reason against superstition, tradition, etc.?
I believe it takes a tremendous amount of courage to go against tradition. As someone who's been raised in the bible belt i consider myself an atheist. I've never been one to believe in religion, Ive tried going to church,surrounded myself with people who were, but it's still something i go against. I have an open mind and understand why other people may believe in so, but it's not something for me. Because of where i live and how other people view religion here, i believe it takes courage for me to stand up for myself in what i believe in even though it's against the normal. i believe this is something that should be considered normal, people should be able to have the courage to stand up for themselves if they choose to go against traditions.
Prophetess Turner, Section 4
ReplyDeleteDo you think it takes courage to think for yourself and invoke reason against superstition, tradition, etc.?
I do think that it takes immense courage to go against traditions and superstitions, etc. When you begin to stand up for yourself and voice your differing opinion, not only do you have to deal with the ostracism of others but you have to face your own internal worries. For example, I have heard some of my friends speak about how even though they don't believe in God, it still worries them that they will go to hell because of how they were raised. So its not necessarily their beliefs fueling them, but fear. I think that internal issues like this as well as the constant physical pressure is a lot to navigate when you choose to step away from the norm.
Was Epicurus right about fearing death, and the best way to live? 23
ReplyDeleteI agree with Epicurus on the notion that thinking about death is a massive waste of time. At the end of the day, death is inevitable. We all begin dying the second we are born. Our time on this earth is limited, so why waste those precious days worrying about something you cannot control?
Are you an "epicure" in either the ancient or contemporary sense of the word? 24
I think that I am somewhat of an epicure in ancient terms. It is very easy to want something repeatedly once you've had it, but if you choose to stay away from whatever the item may be you have less of an inclination to desire it. However, I do like to indulge in nicer things every once in a while.
Was Wittgenstein right about death? 25
In philosophy, I do not think anyone is ever truly right. Everything is based on some sort of belief system. With that being said, I find that Wittgenstein made a solid point by saying that death is not an event in our own lives. Death can be an event to those who are left behind as they are the ones experiencing it, but those who die just cease to exist.
Have you experienced the loss of a loved one as a tragic "event" in your life?
Yes, I lost my grandmother when I was 15 whom I was very close to. Her passing was probably the hardest experience of my life, it was hard to see the good in things for a while.
Do you feel better about growing old and eventually dying, after reflecting on Cicero's ideas? 30
After learning about Cicero’s ideas on growing old and dying, I feel a bit better about the concept. Death is something each and every one of us will face, so why dread its arrival? I think we should appreciate the time we have on this earth and try to make the best out of our limited days.
Have you experienced the loss of a loved one as a tragic "event" in your life?
ReplyDeleteI use the word tragic as something very awful and unexpected like on the news: murders and war. I wouldn't consider my loss of a loved one as a tragic event. My grandfather passed away and he was considered a well respected member of his community. He was old and was diabetic, and so passed away of old age, but I don't consider it as tragic. Yes, I was sad and will miss him, as we visit his house and see his room without him there, but it was not tragic. It could be the mindset that he was old and we were preparing ourselves that I don't think of it as sad, but I think of it as a life lived. I think it could also be the way how people pass away that people may consider it "tragic", but people have their own definition of tragic.
Have you been "born again," or encouraged by faith leaders or peers to seek spiritual rebirth? Is that something real, metaphorical, or delusional?
First, I would like to say that I am a Christian, so I am answering this question from a Christian's and Biblical point of view. To me being born again means asking Jesus to cleanse me of my sins and rejecting the world's viewpoint and live according to what is pleasing to God. I feel born again, and I personally feel different. I even took baptism to show symbolically that I believe in Jesus and show that I was born again. I feel spiritually renewed, so I would say that to me spiritual rebirth is real.
Section 7 Why do you think Americans have been so obsessed with Hell? I believe Americans have become so obsessed simply due to years of American propaganda. The appeal began in the 1940s/1950s during the red scare. Now while communism has nothing to do with religion, people were terrified of this philosophy due to American propaganda telling them so, ultimately making them vote for policies that were deemed “not communist”. This wave of embracing capitalism was a big win for the republican party but they knew they it was going to be difficult to win an election from here on out due to the democrats signing the Civil rights act of 1964. So in response, Republicans came up with the “southern strategy” to appeal to all the racist white voters in the south who were still bitter over the civil rights movement. They’re entire pitch essentially was “pro god, pro gun, and law and order”, and it worked completely. The southern strategy helped amplify the modern evangelical conservative movement that we see today where people put religion at the forefront of politics, even though personally I believe religion should have no place in any politics. Republicans used religion as a tool to indoctrinate children into supporting republicans views from an early age, I can actually confirm this because this happened to mem when I was younger. I was convinced I was going to hell if I supported the woman’s right to have an abortion even though I believed it was the right thing to do
ReplyDeleteI, personally, feel like Epicurus was right not to worry about an afterlife. While I know that afterlife plays an important role in many religions, I personally do not see the point in getting hung up on the idea of what happens after our time on Earth is over. If we constantly live in fear of what may happen to us when we die, then I see that as time ultimately wasted. Living in a constant fear of the unknown is a life I do not wish to endure.
ReplyDeleteThe statement that most people’s lives are long enough definitely holds some truth. It ultimately comes down to the person, and what they spent their time doing. Someone who lived their life to the fullest extent would probably agree with the statement; whereas, someone who spent their time doing things that did not make them happy would probably disagree. I think that a person’s outlook on life would determine how much truth the statement holds.
I think Americans are so obsessed with Hell because it validates their beliefs. The idea of possibly ending up in Hell only strengthens their faith and pushes them to be a better member of their religious community. From personal experience, I have found that some people also use Hell as a scare tactic to convert others to a certain religion, such as Christianity. Those who rely on faith to give them a sense of purpose can be easily swayed into believing the concepts of religions- especially if they fear what may happen to them if they question it.
Section 4
ReplyDeleteWas Epicurus right not to worry about an afterlife?
I think that he was right. I feel like if you get to hung up on what will come after then you wont enjoy the moments that you have currently.
Do you feel better about growing old and eventually dying, after reflecting on Cicero's ideas?
Personally I think aging is natural process of life. I agree with Cicero in that you should not be afraid of growing old. However I do believe that you should be afraid of wasting the time you have.
Was Wittgenstein right about death?
I think he was right as you can not experience death yourself but you can feel the effects of others dying.
Section 4
ReplyDeleteIs there a danger of becoming cold and heartless, if you become a Stoic? 33
No we are human. You are not pessimistic but to be a form of realty checking yourself.
Haven Word, Section 4
ReplyDeleteIs there a danger of becoming cold and heartless, if you become a Stoic? 33
No, We are Humans and have feelings. If we are hurt multiple times by individuals that we trusted, it takes a hit to our minds and hearts. Things happen, people change, This is literally the world we live in. I will say sometimes those cold/ hearted people don't always stay that way , it jut depends on the circumstance.
Have you experienced the loss of a loved one as a tragic "event" in your life?
ReplyDeleteI have when I was 14 years old whenI lost a childhood friend in a car accident and I consider this as a big event in my life. He was one of my closest friends and when I had first heard of the news I remember being devastated and now looking back I can say for sure that it was a tragic event in my life.