Talk:Principal Doctrine 27
From Epicurus Wiki
[edit] The intricacies of friendship
The intricacies of friendship-chain (polyphilìas, phratrìa) were distributive justice, dissidence of values and sensitivity, unlike understanding capability, circles. The extensions of Epicureanism led in some cases to unorthodox views. Sage friends did betray the 'immortal' (V.S. 78 ?) friendship.
From Philodemus' Pragmateiai it follows that first of all was Athens' Garden (cost like a 37 metre warship with 200 recruit, collected at Lampsachus from 311 to 306; moreover: an House at Melites with a modest garden (cost 1/4 of the former; see Sen, Epist. 21, 10; Pline, N.H. XIX 4); a landed property with slaves: and then the other branches: "The improvement of our situation allows not only to divide what is possible, but also to export what is left". But ransoms (Kraterus did not content of 10 talents for Mithres freeing, 281 B.C.), magistrate bribes, protection money to local gangs had to be paid ("among the Greeks, apart from other things, members of the government, if they are entrusted with no more than a talent, thought they have ten copyists and as many witnesses, cannot keep their faith" [Polybius, Histories. VI, 56]). "About partnership share which I have imposed (120 drachms, "the yield of .?. slaves"), I order you to send it even if you lie at hyperborean land!"[Phld.,Pragmateiai (PHerc. 1418 & 310): a sort of friendship somewhat taxed...]. If extended friendships are mostly utilitarian - with good reason, as immoderate unselfishness is self-destructive, so: “Do not avoid conferring small favors: for then you will likewise seem to be open to conferring great things.” [U214]. Realistically, a philosopher/shrink cannot have unselfish affection for all and forever: he made them pay fees by instalment. Nature doesn't point out how much friends need we. Unrestrained friendliness in large societies may turn unnatural; and prescriptiveness begins.
From Epicurus will, know we that first of all were his household and Metrodorus' one. Perì Physeos speaks frequently to Metrodorus, but the latter always keeps silent/agrees.
In all lasting communes is there a prior, thanks to transference and confession' s bonds, otherwise the freeloader and the 'darling' find way, like some young hippies, who were wandering from one to another commune, until his fatigue/bill duty came in, and all pleaded short of money (scion/owner included). Scornful smile toward bourgeois mentality (in ancient world: 'avarice') yields always to poor 'artists'.
In spite of these intricacies, in slave/metic Greek society, not defender of civil rights (torture, bribery), without hospitals - even though for rich persons were there servants, clients, namely bodyguards (therefore P.D. VI) - friendship chain' risk (sectarianism, fanaticism, freemasonry, Mafia) was of use, for some people more than anyone else. For middle class was there extended family with his authoritarianism, narrow mindedness, compulsory arranged marriage. Friendship was and is whether an emotion or a virtue/means.
An approach more realistic than V.S. to friendship is the spurious Letter to Demonicus attributed to rhetor Isocratès. An approach more realistic than Vatican Sayings to friendship is the spurious Letter to Demonicus attributed to rhetorician Isocratès. The real writer might be Iulius Amynias of Samos, just called Isocratès, “ Epicurean philosopher and coiner”. An Inscription in Heraion of Samos, 6 B.C [BCH 5, 1881] and other records bear witness. The writer reasons under Epicurean terms with a young man not Epicurean: “virtue and wise running of one' s life yields always the most pure and stable pleasures”, he emphasizes on human relations and friendship importance, but with prudence.
As people are delighted by the most tempting more than by the most wholesome food, so among friends too they mix with the one who is ready to be out with them, not with the one who is warning them.Today, candidly, advantages are lesser, and friendship's desire ought to keep quantitative limit (without proxy choice), otherwise it may be distracting from work or studying, contradicting 'live secluded' , and it will arouse, like in ancient times, mistrust or jealousy to former neglected friends. But it is always keeping into us an old savannah instinct of sharing out prey , and of group’ security around the camp-fire. "Chatting among other good friends and similar to oneself is source of inmost pleasure"[Phld.On Gods col. XIII; PHERC. 152/157].
Don't love a friend in excessive way, but in self controlled. […] Know your fellows from experience: pretend to be in trouble […] Open your heart about not confidential deeds as if they were hush-hush; in case your confidence will be disappointed, you won't be harmed.
Speak a problem as though it was of others, this way you'll know their way of thinking about.
