Mark Alfino
Contents
Fall 2007 Grad Seminar Page for Mark Alfino
Reading and Reserach Interests
My general interests
- Hellenistic conceptions of discipline, virtue, and happiness.
- Materialism and Theology in Hellenistic Philosophy.
Quick searches
Hume and Stoicism
Wed Sep 12 12:43:54 EDT 2007 CSA Marked Records Last Search Query: Hume and stoicism
Record 1 of 3
DN: Database Name
Philosopher's Index
TI: Title
Hellenistic and Early Modern Philosophy
AU: Author
Miller, Jon (eds.); Inwood, Brad (eds.)
SO: Source
Cambridge: Cambridge Univ Pr, 2003.
DE: Descriptors
Epicureanism; Hellenism; Modern; Scepticism; Stoicism; Subjectivity; Hume; Locke; Spinoza
AB: Abstract
The book is a multiauthor reassessment of the profound impact of the Hellenistic philosopher (principally the Stoics, Epicureans, and Sceptics) on such philosophers as Descartes, Spinoza, Leibniz, and Locke. These early modern philosophers looked for inspiration to the later ancient thinkers when they rebelled against the dominant philosophical traditions of their day. In this volume, leading historians of philosophy, utilizing a wide range of styles and methods, explore the relationship between Hellenistic philosophy and early modern philosophy, taking advantage of new scholarly and philosophical advances. (publisher, edited)
Record 2 of 3
DN: Database Name
Philosopher's Index
TI: Title
Hellenism, Freedom, and Morality in Hume and Johnson
AU: Author
Loptson, Peter
SO: Source
Hume Studies, vol. 27, no. 1, pp. 161-172, April 2001
DE: Descriptors
Ethics; Freedom; Hellenism; Morality; Hume; Johnson, C; Potkay, A
AB: Abstract
This essay discusses and evaluates Adam Potkay's The Passion for Happiness: Samuel Johnson and David Hume. Although some interesting parallels are acknowledged, the central conclusion is that Potkay is unsuccessful in arguing for close similarities, philosophically, between Johnson and Hume. Several of Potkay's positions are contested, some historical, some philosophical. Among them, claims that Cicero was a Stoic (or so viewed in the Enlightenment) or stoicism eudaemonistic ethically; and that moral objectivism is plausibly located in Hume, or freedom/determinism compatibilism in Johnson. These and other differences are noted, and concepts relevant to bringing them out (causal coercion, metacompatibilism, moral positivism explored.
Record 3 of 3
DN: Database Name
Philosopher's Index
TI: Title
HUME'S COGNITIVE STOICISM.
AU: Author
Wilson, Fred
SO: Source
Hume Studies (suppl.), pp. 52-68, 1985
DE: Descriptors
Belief; Epistemology; Ought; Pride; Hume
Reading Log
9/11: Here are some notes I've been working from: Media:General_Notes_on_Stoicism.doc
I'm going to focus on AA.Long's opening chapters on Epicureanism for the 9/4 class. I should have something to offer from my responses to that reading. Alfino 10:37, 29 August 2007 (PDT)
Here's my reading notes, with ample suggestions for place we might raise some questions together:
"Chapter 35: The Garden of Epicurus", Green, Peter. Alexander to Actium: The Historical Evolution of the Hellenistic Age. Berkeley, Calfornia: University of California, 1990.
Chapter 35: The Garden of Epicurus
Athens, Spring 306, Epicurus' main philosophy set.
Important that Epicurus' system was a quasi-religion: mem. texts, no alternative views.
-"he suffered from chronic intestinal complaints. and died, finally, in great pain, of strangury and renal calculus." 619
-motivations for empircal knowledge exclusively practical, to show how ataraxia follows from understanding nature and the gods (similar to Stoics)
Green says he's not really an empiricits, but I think we can look at his empirical reasoning abilities in admiration. Good research question.
Green's indictment: "Whether ataraxia could be described as an ideal or a noble goal is debatable: a Buddhist is more likely to assent to the proposition than a Western humanist. Epicurus certainly believed it was. But a major achievement? There is (one wants to protest) more to Hfe than conquering the fears and superstitions associated with death, the jealousies and failures inherent in ambition. What Epicurus offered was mere quietism, near-total negation, a wholesale repudiation of Hellenistic life, politics, society, eschatology. With no afterlife to look forward to, the best that Epicurus could still do with this present existence was to sit Still and try to achieve a state of negative harmony, untroubled by the demons of unreason or power, and, like Gerard Manley Hopkins' nun, "out of the swing of the sea." 626
629: " der. As De Witt says, "the first missionary philosophy was a natural preparation for the first missionary religion. ... It would have been singularly easy for an Epicurean to become a Christian.""'
630: "To kill fear, to pursue happiness and friendship, in a world where the former was considerably more widespread than the latter, was an objective as praiseworthy as it was elusive. There is a ringing defiance about the "fourfold remedy," the tetrapharmakos: "The gods are not to be feared, there is no risk to run in death, the good is easy to get, the bad easily borne with courage.""'* A hint of Nirvana here, though no Greek would ever tolerate that kind of voluntary self-eclipse. There is more to life, in the end, than ataraxia.
Long, A. A. Hellenistic Philosophy. 2nd ed. California: U of California Press, 1986.
Notes: Chapter One: Introduction
Hellenism: 323bc - 31bc : victory of Octabian over Mark Antony
-major writers of Hellenism were immigrants to Athens from Other places? Where? What do we know about these places?
-Long downplays the thesis that Hellenistic philosophy is a response to instability: p. 3
-Some details about Alexander and Diogenes. discuss a bit.
-Both Epicureanism and Stoicism principally recommended themselves as philosophies for reducing suffering and achieving happiness.
-Early or pre-Epicurean: "Aristippus' importance rests on his claim that pleasure is the goal of life. He advanced this thesis long before it was adopted by Epicurus, and Epicurean hedonism, though possibly influenced by Cyrenaic views, differs from them in significant respects. " p. 8
Interesting point on p. 9 that Platonists and Peripatetics never achieved wide appeal and were beat in popularity by Stoic and Epicurean ideas.
Stoics were trying to retain some version of the declining Olympian gods, by giving them allegorical itnerpretations.
"Eastern religious ideas infiltrated into the Mediterranean world. Some embraced them; others chose Stoicism or Epicureanism instead." 12
Chapter Two: Epicurus and Epicureanism
"his slogan 'live quietly* was not a revolutionaiy denundation of contemporary society but a prescription for attaining tranquillity. "16
17: spread of Epicureanism in Med. world.
Oenoanda - note.
Epicurus 341-270 Lucretius 94 - 55, after that: DL, Cicero, Seneca and Plutarch.
19 and ff: good intro to Epicurus as empiricist.
first glance at his cosmology and willingness to trim metaphysical claims to closely match empirical evidence.
transmission theories of perception 21, atomist sense theoyr, 23: sounds like a neural network view of consciousness.
24: Direct Images - weird
disembodied causally efficacious direct images. ???? Explanations?
(maybe made clearly by the film-strip view of consciousness coming later)
-interesting evidence, especially at p. 27 of empiriciaal reasoning advances. Epicurus really comes across as more inductive than Aristotle. and, in the following.
32ff: background in atomism, how you do ontology in ancient materialism.
finite / infinite divisibility37: the swerve. importance to theory of free will. what does this look like today? compatiblism?
41: arguments against divine involvement: (this would be great to have summarized in a short handout. Anyone?)
46: problem of god's body. why he can't have one. Hard to act with a body.
- add/losing atoms, not something that happens for god.
48: again with the "direct images" someone help!
views on death 49
view of self, view of special "no name" atoms of the soul. round ones!
film strip view of vision and thought 55
57: we are sources of swerves! (need for an open system) --relation of body/thought great description p. 57.
ideas of pleasure in relation to cessation of pain - v. important p. 61
67: limit to pleasure
Justice, friendship,theory of society.
74: remarkable passage at the end here, but also a little weird. Anyone?
"Next Morning Blogs"
Method and more topics in Stoicism
9/12/07
Class:
Thanks for a good class. I like the way you guys follow up on each other’s views and raise problems and criticisms for the philosophy we’re discussing. Good use of the history of philosophy, too.
We haven’t really talked about method much. I think you guys are showing some great intuitions and graduate level skills in the early stages of a critical method that I’ll call (without prejudice) “standard academic work”: careful study of (at this stage, secondary and reference) sources, careful statement of main concepts and ideas. Maybe because it’s early still, we’re not always formulating strong theses about these philosophers, but I do think we’re identifying crucial problems. And some of you are starting to find theses to pursue. You don’t want to rush that process, but you don’t want to be doing only exegesis at the end of the semester, in my opinion.
Another note on method: We have discussed the difference between, say, Stoicism as an historical philosophy, and Stoicism as a “type” of philosophy. In the former project we are attentive to historical sources in a search for the “essential logic” of the position. From the latter standpoint, Stoicism is a kind of philosophy that we might review with respect to our interests and theoretical resources. The goal could be the best reconstruction of the philosophy as a whole, or even just of specific insights it has. For example, we’re in a position to bring in contemporary science, comparative culture, specific arguments from later in the history of philosophy to see what a contemporary Stoic perspective would look like. That’s very different from historical recovery, but for myself, both activities are valuable.
I do regret that we didn’t get more time to breeze by stoic epistemology/logic/language. Crucial issues there include their anticipation of Frege’s sense/reference distinction, their anticipation of propositional logic, their rich empiricist notion of self-certifying impressions, and their interesting view of sentence meaning and the way language mirrors reality. There are some real connections here to early twentieth century positivism and sense-data theory.
I also think there’s more discussion to have about the Stoic “faith” in purposiveness. Because the contemporary discussion of teleology is so complex (connected to the conflicts between some contemporary monotheologies (and their philosophies) and contemporary science (esp. evolution)), it’s a hard topic to approach. But you should let me know if you want to take a run at it. I could put some readings together. You should be somewhat familiar with Dennett’s objection to “mind-first” cosmologies and his constructive arguments about how we can appreciate design in nature. We could fill that in with a little seminar time.
Finally, I’d like to make a suggestion about our September 25th class. I still want to give you a week off of preparations for class while we meet individually to discuss your projects, but I think we should use the 25th for a discussion of research and philosophical method. We could combine that with a dinner, if you’d like.
As long as you’re getting back to me about 9/25, could you also drop me a line about how the seminar is going for you. My days seem unusually uncluttered right now, so please feel free to drop in to talk as well.
Mark
Unfair to Epicurus? Applied philosophy and foundational philosophy 9/5/07
Some of you are noticing, even at the speed of our "drive by" treatment, that we have in Hellenistic Philosophers a different breed. Why aren't they giving systematic foundational accounts? Epicurus pretty much cribs Democritus, though there is an original expression of it in both the "film-strip" idea of csness and the swerve. He seems interested in epistemology, but doesn't find the need for all the machinery of Aristotle's Theory of Soul. Like the Stoics, he's not too worried about giving a wholly materialist account of soul. Weren't there supposed to be insuperable difficulties with that? But then, isn't that the research agenda (naturalism) that is producing such great results in neuro-philosophy?
If Epicurus looks "unsophisticated" or unconcerned about lots of the more speculative metaphysics of Plato and Aristotle, it may be because he's doing applied philosophy. (Also, I think he sees in Plato and Aristotle the philosophical machinery of empire, and he's rejecting all that.) In applied philosophy, you often avoid filling in too deep a metaphysical grounding because you want your analysis to be a "negotiated solution" (especially in business and medical ethics issues in which there are clear and fundamental compteting values, and the patient (or business deal) is waiting). Another way of putting this is "you don't wait for the system" (Kierkegaard made fun of Hegel's "system" which was, of course, never complete). You especially don't wait for a complete philosophical system that will yield a deductively arrived at result.
So what are Hellenistic applied philosophers doing and how do we evaluate them? The difference between our Hellenistic philosophers (at least the Epicureans and Stoics) and modern applied ethicists is that Epicurus isn't just trying to settle a business ethics problem. He's trying to suggest a philosophically grounded way of living that will be demonstrably efficacious within one's own lifetime. That poses a significantly different problem than "creating a system" (from which you might infer an ethic for living). That doesn't mean you cut him slack on foundational issues, but it does mean acknowleding that his focus may be elsewhere. We should ask whether some reconstruction of his practical concepts would provide a more complete set of recommendations for hedonism. (I think there are philosophers who have pursued this project and it would be a great topic for someone.) The standards for evaluation of a practical philosophy need to engage the assumptions that must be made when one's goal is "advice for living". As a case study, you look at Plato's dismal efforts to be an applied philosopher with Dion in Sicily. It just wasn't his strength!
So, for evaluating an applied philosopher, additional thought on friendship and how that fits in with tranquility might be in order. We should also add a more complete analysis of types of pleasures in addition to sensual and social. There's intimacy, community, pleasures of achievement, pleasures of concentration. Epicurus' radically simplified world may have room for these. Remember, any empirical results from hedonic psychology would be in the spirit of Epicurean epistemology. That something you dualists have more trouble availing yourselfs of!
In the end, I don't really evaluate an ancient philosopher in a comprehensive way, as if I'm lining him or her up with contemporary ones, and putting him on trial. But I do think we can "mine" these philosophers for intrinsically fascinating issues, some really different thinking, and some resources for our contemporary projects.
Please shoot me a quick email about how the seminar is going for you at this point. I've got tons of time to meet with students, so don't be shy about coming in. Hope O'Dougherty's was fun. I'll look forward to joining you all some time.
Mark
