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Piety according to the sources of Epicurean Philosophy

An essay by George Kaplanis, founding member of the Group of friends of Epicurean Philosophy-Garden of Thessaloniki. Originally written in Greek; translation was edited for grammar correction and clarity by Elli Pensa and Hiram Crespo.

O humankind unhappy!- when it ascribed
Unto divinities such awesome deeds,
And coupled thereto rigours of fierce wrath!
What groans did men on that sad day beget
Even for themselves, and O what wounds for us,
What tears for our children’s children! Nor, O man,
Is thy true piety in this: with head
Under the veil, still to be seen to turn
Fronting a stone, and ever to approach
Unto all altars; nor so prone on earth
Forward to fall, to spread upturned palms
Before the shrines of gods, nor yet to dew
Altars with profuse blood of four-foot beasts,
Nor vows with vows to link. But rather this:
To look on all things with a master eye
And mind at peace.

Lucretius, in De Rerum Natura

For two years now, in the Gardens, we have been discussing two possibilities: a) whether Epicurus was an atheist, and was hiding behind a theology to avoid persecution, or b) whether Epicurus was indeed pious, and he meant what he said. Of course, Cicero explicitly states that the Epicurean methodology of thinking does not accept disjunctive dilemmas, but that is another big issue.

However, both in the above cases, Epicurus, integrating his theology into his philosophy, should have faced the problem of cohesion. That is to say, if we likened his philosophy to a coherent system, we should be able to go from one point to another. But if he built a theology simply as a cover up, he risked building something strange, unrelated to the rest, and ridicule, since, in that era, people would have understood it (was a cover up) immediately. Therefore, in order for his teaching to remain coherent, he had to manifest his piety to the gods, in line with his Physics, Canon, and Ethics.

And here we have to define “piety”. It is very easy, because it is defined by Lucretius (in his work “DE RERUM NATURA”, Book V, f. 1200 – 1205): << Piety is…. to be able to see everything with reasonable calculus (sober reasoning), without anxiety>> (see a different translation above).

And so, since “everything” goes back to the Nature of Things, the ataraxia on Ethics and the “calculus” in the Canon, the consistency exists at least in the practice, in the experiential approach of theology. This is piety, according to Lucretius: it isn’t to present yourself with your head covered, to bow before stones, to visit altars, to raise your hands to the sanctuaries, to repeat prayers one after another,

But when you can see all the things with sober calculus, piety is imitation of the gods, but also rivalry to the gods (that is: competing with them in bliss), which ultimately function as templates, and in my view as archetypes, meaning as prototypes, i.e. as reference points. Thus, the Epicurean tries to live as a god among men (see the closing words of the Letter to Meneoceus). This corresponds to the “theosis” (defined as “the likeness to or union with a god; deification. The process of attaining this state.”) that other religions have. But that “theosis” requires many sacrifices, pains, fasts, etc., while whoever lives according to Epicurean philosophy, becomes pious and competes with the gods in happiness. Noteworthy is Diogenes of Oenoandas‘ report:

For not small [or ineffectual] are these gains for us which make our disposition godlike and show that not even our mortality makes us inferior to the imperishable and blessed nature; for when we are alive, we are as joyful as the gods.

Thus, we conclude that the course of the life of Epicurus, which is a course of the study of Nature, is at the same time a course of theosis, in the epicurean sense. It is a course of initiation, but without secret/mystical teachings. This process also includes participation in religious feasts, because they honor the divine standards, as well as prayer.

As for prayer, Epicurus said that it is «οικείον» intimate to our nature to pray, and advised us to pray, not because the gods need prayers, but because in this way we can capture the value and perfection of the gods. Thus, in practice, prayer activates the mental and ethical forces of man, but it also activates his brain functions, stimulates the mind and helps to bring inspiration to the person who prays.

For years I had been looking for an Epicurean prayer. It was finally in front of me. Lucretius begins his work with a prayer to Aphrodite. Lucretius begins to write a scientific work, a work of scientific research on the nature of things. At first, he briefly refers to the dynamic of nature that moves things, and he attributes this to Aphrodite:

Mother of Rome, delight of Gods and men,
Dear Venus that beneath the gliding stars
Makest to teem the many-voyaged main
And fruitful lands- for all of living things
Through thee alone are evermore conceived,
Through thee are risen to visit the great sun-
Before thee, Goddess, and thy coming on,
Flee stormy wind and massy cloud away,
For thee the daedal Earth bears scented flowers,
For thee waters of the unvexed deep
Smile, and the hollows of the serene sky
Glow with diffused radiance for thee!

Seeking a way to stimulate his mental functions and to enliven his inspiration, Lucretius continues the prayer :

And since ’tis thou alone
Guidest the Cosmos, and without thee naught
Is risen to reach the shining shores of light,
Nor aught of joyful or of lovely born,
Thee do I crave co-partner in that verse
Which I presume on Nature to compose.

Thus, Aphrodite, Lucretius and his work become one.

Review of “De l’inhumanité de la religion”

I know not what a man is, I only how his price. – Bertolt Brecht

After reading and commenting on Michel Onfray’s literature for an English speaking audience in an attempt to fill the gap created by the lack of English translations of his work, I decided to also write a review of the book “On the Inhumanity of Religion” by the French-speaking Belgian author Raoul Vaneigem, which is also unavailable in English. Both books were adamantly recommended–and for a good reason!–by the Las Indias bloggers on their youtube channel on the occasion of the Día del Libro (the Day of the Book). Fortunately for me, Spanish is my first language and French is my third language–which I do not get to practice often–so I take a very particular pleasure in delving into provocative philosophical literature in Romance languages. It’s the kind of intellectual challenge that I live for!

There’s a reason why I took a particular interest in this book. In the past, in the piece Poverty: Secularism’s True Enemy, I’ve argued that we cannot create a REAL secular movement to defend the West from obscurantism and from the many evils of religion, unless and until we also fight the battle against poverty. This piece cites and relies heavily on research on how religiosity is statistically linked to poverty, high crime rates, low levels of educational achievement, and other societal dysfunctions. The most complete meta-study on this is by Paul Gregory. Please feel free to read that article and scan through its sources as a preamble to the intellectual feast that Vaneigem serves, and to help contextualize this discussion.

The Agricultural Enclosure as Religion’s Cradle

De l’inhumanité de la religion argues that there are material reasons for the rise of religion. Vaneigem describes how life changed for our precursors who lived at the dawn of the agricultural era in l’enclos agraire (the agricultural enclosure) and argues that the beginnings of organized religion can be traced there.

Prior to the agricultural revolution, human society was not nearly as stratified as it became later with agriculture, which created the need for the exploitation of human labor on a grand scale by more organized, and more dehumanized, societies. It is this problem of labor as dehumanization that Vaneigem focuses on, and on how religious conceptions–particularly those of sacrifice, including blood sacrifice and the Biblical “curse” of daily toil–became a prominent part of man’s worldview, reducing him to the state of a beast of burden.

Vaneigem argues that in the Neolithic Era, the man of desire and creation became separated from the man of production and market. Man turned libido into quantities of work and felt an “existential trouble”. While some thinkers have sought to solve this problem by advising revolutionary methods, the author notes that even Marx’s revolt alienates the individual and kills his joy because it keeps man in toil for the sake of the collective: man in socialism or communism still lives for the sake of others.

“The Spirit” as Enforcer of Labor

The celestial lie merely countersigns the truth of terrestrial exploitation and endorses the purchase of those who resign themselves.

Epicurus established the doctrine of the swerve to wage war against the tyranny of heaven and “heavenly destiny”. To accept one’s fate–one’s curse–when one is poor, or even middle-class, almost invariably means to toil and labor in submission. Let’s revisit one of the initial curses that the Bible casts upon man.

To Adam he said, “Because you listened to your wife and ate fruit from the tree about which I commanded you, ‘You must not eat from it,’ “Cursed is the ground because of you; through painful toil you will eat food from it all the days of your lifeBy the sweat of your brow you will eat your food until you return to the ground, since from it you were taken; for dust you are and to dust you will return.” – Genesis 3:17-19

Before man was “cast out” of the primal hunter gatherer paradise, not only was there abundance in a manner that had been sustaining humans for millennia, but also people had worked only two hours on average per day to get food.

The Supreme Being as enforcer of labor is not only found in the Bible. In the East, the four caste system is also believed to have been established for all eternity by the Supreme Personality of Godhead, Lord Krishna himself, as related in the Gita.

According to the three modes of material nature and the work associated with them, the four divisions of human society are created by Me. – Shri Krishna, in Bhagavad Gita 4.13

Vaneigem does a good job of addressing the proverbial Platonic split between spirit and flesh in terms of how it affects man’s existential relationship to enforced labor. He talks about how “spirit dominates, matter is dominated“, how spirit “mutilates the body“, and how belief in spirit is alienation and objectifies real persons and bodies.

The author notes how desires, joy, and sex can usually only be entertained by night, and sometimes in shame, because they are “useless” (that is, they constitute leisure activities and do not lead to profit for the exploiters of man), and because by day we have to work. Therefore, the Platonic split has been experienced by man in terms of how we divide our night and day activities, with toil being experienced as violence perpetrated on the body and on nature by day, while at night dreams reveal “the secret scripture of the body“.

Among the other existential repercussions of enforced labor, the most prevalent one and the one easiest to quantify and observe in our society is in public health. It is sometimes claimed that around 75% of hospital visits have their origins in stress-related psychosomatic symptoms:

The pleasure of being was replaced with the anxious greed of having.

Raoul Vaneigem is quite direct and lucid in his French, and the best way to introduce key ideas in the book is by letting him speak in direct translation.

The divine power is born from the powerlessness to which the economy condemns man from the moment that it snatches him from life to reduce him to labor. The idea of God as creator …. master of man or arbiter of his fate is the sham of a system where the true specifically human power, creation, is dissolved by the need to work.

… Contrary to what has been … proclaimed throughout the centuries, the weakness of man is not inherent to his nature. It comes from his denaturalization, his renouncement of the only privilege that distinguishes him from the other kingdoms: the faculty to recreate the world with the goal of enjoying the creation of his own destiny.

The pillage of man’s creation for the benefit of the few, or the many, or for the benefit of some abstraction, was carried out according to the logic of sacrificial religiosity, but Vaneigem argues that it emerges from the predatory instinct on the part of those in power, and with the assistance of clergies.

It is here that the author elaborates an interesting claim that I also put forward years ago in a piece for Partially Examined Life titled Religion as Play. He argues that, prior to the agricultural revolution when most humans were hunter-gatherers, natural religion in its original form was a form of play. He thinks that initially, pre-ritual behavior was play, and was innocent and retained child-like elements. But then, when agriculture created the need for labor, those who attained power acquired the assistance of the priests who introduced the perversion of “sacred terror”, and ritualized play, slowly absorbing the playfulness, spontaneity and innocence into formal ritual. The conception of the sacred destroyed ritual as play, and terror inspired instead obedience, conformity, submission. We are reminded of the Biblical conception of the sacred, “kedosh”, which implies both separateness as well as that which is taboo, forbidden, which must not be named lest we disrespect it.

If Vaneigem is right, this greatly endorses Epicurus’ claim that the original goal of religion is to cultivate pure, unalloyed pleasure. We may be able to revisit the precursor of religion–play–and purge it from sacred terror in order to explore a natural spirituality inspired in Epicurean primitivism.

Nature Versus the Market

Where the market is everything, man is nothing.

In positing a “market denaturalization”, the author is also saying that there is a tension between nature and market.

One problem created by this tension has to do with how scarcity is profitable for some people, who have it among their interests to sometimes introduce scarcity in order to artificially increase profits. Not only is scarcity profitable, but frequently in consumerist society the values of exchange and of use do not match, yet the logic of the market, of profit, and of scarcity continues to operate even when it comes to items of first need. This breeds misery, but also violence.

In Naturalist Reasoning on Friendship, I argued that human behavior follows two patterns that have parallels in two ape societies: the abundance paradigm among the bonobo produces societies of cooperation and where “make love, not war” seems to be the law, whereas the chimpanzees are more hierarchical and much more violent. This has been explained by the fact that chimpanzees grew up isolated from bonobos, separated by a river, and the bonobos never had to fight over food and resources thanks to the abundance in their territory, while chimpanzees had faced scarcity throughout their evolutionary history, so they learned to compete and fight. Similar patterns of increased violence can be seen in human societies marked by scarcity versus those that enjoy abundance.

Corruption, with its antithetical spirit of purity and impurity, has no better guarantor than poverty. Its determination to destroy school, housing, transportation, natural agriculture, industry useful to society, returns with the old tradition of religious obscurantism which is so good for business.

The author argues that openness of the markets kills religion, and that historically there has been tension between the agricultural enclosure (l’enclos agraire)–which is isolated and favors religion–and the cosmopolitan openness of the market, which introduces foreign ideologies and encourages us to question our in-group doctrine. We can evaluate Trumpism, Brexit, Le Pen and similar movements–with their destruction of trade agreements and distrust of all things foreign–as religious/national provincialism of the sort that Vaneigem talks about, where people marginalized by neoliberal economic totalitarianism seek refuge in the familiar.

Another way in which nature and the market are in tension is by two problems caused by excessive consumption: 1. the environmental ills and 2. the impoverished and enslaved state brought about by massive debt. Consumerism and lucrative inutility–the frequent lack of relation between the use value and the monetary value of things–breed alienation, insatiable desires, as well as debt, which breeds wage slavery.

Vaneigem also mentions the separate issue of birth control as it relates to religion and poverty. Unable to produce more subjects by having children of their own, priests encourage people to over-breed irresponsibly, regardless of the prospects that these children will have of being able to live a pleasant life, get a good education, and escape the vicious cycle of poverty. In the case of some very dysfunctional Catholic societies, like what we see in Mexico, this also produces problems like the ones I described in Unwanted Children at the Border and the Evil Legacy of Catholicism.

Conclusion

For millennia, people have woven their identity around labor and have not know real freedom. For this reason Vaneigem says that, even after they have abandoned wishful thinking, “the widows of their oppression turn back to religion, not knowing who they are without it“. He inspiringly concludes his book by offering solutions to this problem and calling for a life-affirming philosophy. This includes a call to heal the Platonic split: we must restore the unity of body and conscience.

The aborted desires engender the Gods, the engendered desires will abort them … God and his avatars are nothing more than the phantoms of a mutilated body.

Only the aspiration to live will allow the passing of religion.

Some of the quotes from the book sound like paraphrases of things Epicurus would have said. For instance, the paradigm created when we stop trying to exploit nature and other humans reminds us of Epicurus’ teaching that we should “not force nature”.

Nature is called to escape oppressive work which denaturalizes it. The land is no longer a territory for conquest, but the site of the creation of infinite joys.

Towards the end of the book, Vaneigem offers the image of the type of creative well that we must become for ourselves in the process of self-creation, which reminds me of Lucian’s Well of Laughter. The book does a great job of revisiting Epicurean primitivism and calling for a return to an alignment with nature. It also reminds me of the third principle of autarchy drawn from Philodemus’ scroll On Property Management, which states: “the philosopher does not toil”. As we are increasingly replaced with robots, our need to reinvent labor, and the Epicurean gospel of living lives of pleasure and freedom, will become more of a moral imperative: the kind that will ultimately decide whether we build a dystopia or a utopia.

Further Reading:

Philodemus’ scroll on the Art of Property Management

 

Reasonings on Religion

After writing about my “Religion as Play” hypothesis at The Autarkist, which says that religion is a form of play favored by natural selection by which we develop social and cognitive skills that help us cope with difficulties, the online discussion on the facebook group instigated an entire series of considerations about religion; whether it is natural and necessary, natural and unnecessary, or neither natural nor necessary; and whether Epicureanism is, can be or should be a religious identity.

In this last piece, I am indebted in part to our friend Ilkka, from Finland. He had initially proposed the notion of Epicureanism as a religious identity in private, and later fleshed out the idea by mentioning Ninian Smart, a religious scholar according to whom there are seven dimensions to religious experience. I decided to compare his seven dimensions to the Epicurean tradition and found that it fits all of them neatly and qualifies as a religion per his criteria.

The refreshing thing about this last series of reasonings is that it moves away from the mockery and disdain that we sometimes exhibit for religion, and has a relatively positive view of religion as potentially having great therapeutic and artistic value. It also opens the door to the possibility of an Epicurean “census campaign” similar to the ones carried out by Jedis and Pastafarians, where they have sought to publicly identify and present as Jedi or Pastafarian in order to gain visibility, sometimes as activism or as parody, and also to challenge conventional conceptions of religiosity.

Religion as Play

Religion and the Natural State of Humanity

Epicureanism as a Religious Identity

Further Reading;

Reasonings on Philodemus’ “On Piety” Part I, Part II, Part III, Part IV

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