Thèse--Faculté deslettres de Paris.

Inaug.-diss.--Leipzig. / Vita. Includes bibliographical references.

On trouve sous la plume de Bayle des jugements critiques fondés sur des rapprochements pour le moins étonnants : de Pascal, il dresse un portrait en nouvel Epicure, et de Malebranche, il assimile la morale augustinienne à une morale épicurienne. On a souvent considéré ces commentaires comme de simples arguments polémiques sans fondement dans l'architecture des pensées commentées. Pourtant, Bayle théorise lui-même l'art d"établir ces parentés paradoxales comme un acte d' interprétation : il se définit comme un "petit auteur " dont la tâche est d' interpréter au plus juste les textes en opérant de "belles applications", c'est-à-dire en conférant au texte un nouveau contexte pertinent susceptible d'en faire ressortir la signification. Nous nous proposons de donner tout son sérieux théorique à l'affinité paradoxale décelée par Bayle entre augustinisme et épicurisme dans la mesure où elle est susceptible de nous renseigner autant sur la propre pensée de Bayle que sur les oeuvres dont il entreprend la lecture. Cette affinité repose sur la notion de plaisir, dont Bayle montre qu'elle est au coeur des anthropologies augustinienne et épicurienne. Il en décline tour à tour les conséquences morale, théologique, spirituelle, politique et épistémologique, jusqu'à récrire ce que l'on peut considérer comme un dialogue entre Augustin et Epicure, dialogue qui n'a pas été correctement développé à ses yeux. Il en résulte que l'épicurisme lui paraît beaucoup plus "proportionné" que l'augustinisme à la nature de l'homme tel qu'il est. / In Bayle's works we find a number of critical judgements based on unexpected comparisons : he portrays Pascal as a new Epicurus, for instance; he classes Malebranche's Augustinian morals as an Epicurean ethic. These comments have often been interpreted as polemical arguments without foundation in more profound phjlosophical thought. However Bayle himself proposes a theory of the art of establishing such paradoxical connections, which he regards as an act of interpretation : he describes himself as a "Small writer", whose work consists in interpreting texts by finding relevant contexts which bring out their deeper meaning: thjs is what he calls « to make fine applications». ln this thesis we suggest thal the paradoxical affinity defined by Bayle between Epicureanism and Augustinianism should be taken seriously : it can indeed inforrn us about Bayle's own thought and about his interpretation of olher aulhors. This affinity is based on the concept of pleasure which is, according to Bayle, at the heart of Augustinean and Epicurean anthropologies. From this affinity, Bayle then draws moral, theological, spiritual, political and epistemological consequences. He rewrites, as it were, a debate between Augustin and Epicurus, a debate which, to his mind, had never been properly conducted. His conclusion is thal Epicureanism is better « proportioned » to human nature as it is than Augustinianism.

In this thesis I propose a reading of Virgil’s Eclogues which draws heavily on the author’s background in Epicurean philosophy. My aims are twofold: firstly to illuminate the literary complexities of Virgil’s bucolic poetry, a poetry which is highly allusive and whose meaning rests on knowledge of a wide range of both literary and philosophical sources; and secondly to substantiate a more general theory of Epicurean poetics by observing how such a theory can be seen to unfold in Virgil’s poetic practice. Beginning with the available biographical sources on Virgil’s life, I review the evidence for his adherence to Epicureanism and attempt to provide a rough chronology of his philosophical conversion and early literary output, including the Eclogues. In addition to this historical context I give an overview of Epicurean ethical teachings as they relate to poetry and literature, in order to arrive at a better understanding of the discursive and ideological milieu which would have informed the Eclogues’ composition. The remainder of the thesis traces the interaction between Virgil’s literary and philosophical inheritances across the textual fabric of the Eclogues. I isolate the shared concerns of Epicurean philosophy and bucolic poetics to regulate their engagement with the ancient poetic genres of epic and elegy, compositional modes which are associated with frustration and moral danger. Finally I show how in the Eclogues Virgil engages with a third poetic genre, (cosmological) didactic, and how this engagement reflects both an Epicurean interest in the ethical benefits of natural philosophy (physiologia) and a tendentious literary program which seeks to innovate on the generic conception of bucolic poetry that Virgil takes over from his bucolic predecessor, Theocritus. / Graduate / 2021-01-15

Lucretius wrote his six-book philosophical epic poem De Rerum Natura a few decades before the fall of the Roman Republic and the start of the principate and the reign of Augustus in 27 BC, in a time of great social and political upheaval. This thesis examines Lucretius’ appropriation and correction of traditional Roman social and political rhetoric as part of his therapeutic philosophical programme, which aims to alleviate fear and anxiety through a rational understanding of nature. Specifically, this thesis examines Lucretius’ innovative use of foedus, a charged Roman word with many powerful connotations which is generally translated as “treaty”, “pact” or “covenant”. More than just an agreement, a foedus represented a divinely sanctioned ritualized contract between Rome and another polity, one which could not be broken without grave spiritual and political repercussions. They were an integral part of Roman life and culture and were strongly associated with imperialism, ambition, religion and sacrifice, and so Lucretius’ decision to adopt that word for the unthinking, unchanging, atheistic, necessary laws that limit and guide nature – despite his explicit condemnation of exactly those values foedus represents – is at first glance mystifying. As this thesis will show, however, foedus turns out to be an exceedingly apt choice, infusing almost every aspect of Lucretius’ Epicurean work with subtle complexity and meaning and contributing strongly to his polemical, therapeutic, ethical and didactic agendas. This thesis is divided into three chapters. The first chapter examines the social, political and philosophical contexts which influenced Lucretius to adopt Epicureanism. It then delves into some of the issues surrounding his innovative use of foedus. Chapter Two attempts to answer the research question of why foedus? by comparing and contrasting the essential characteristics of Roman foedera against those of Lucretius’ foedera naturae. This in turn provides a more detailed picture of Lucretius’ philosophical system both in terms of its physical and ethical doctrines, and suggests some possible motivations for Lucretius’ choice. Chapter Three looks at the deeper significance of Lucretius’ use of foedus and its role in his therapeutic programme of correction. Driving this chapter is Lucretius’ exploitation of the etymological connection between the noun foedus (‘treaty’, ‘covenant’) and the adjective foedus, ‘foul’. Chapter Three is divided into two sections, each focusing on Lucretius’ masterful manipulation of foedus and its etymological roots – as well as generic expectations and language in general –first for polemical purposes, then for therapeutic / Graduate / ltee.323@gmail.com

Orientador: Andrea Lucia Dorini de Oliveira Carvalho Rossi / Banca: Ricardo Gião Bortolotti / Banca: Fabio Vergara Cerqueira / Resumo: Em finais do século IV a.C., as fronteiras socioculturais do mundo grego já haviam sido abertas por Alexandre Magno, as poleis já não tinham a mesma autonomia que outrora, o demos já não estava mais absorto nos assuntos públicos e a religiosidade conseguia manter a duras penas sua identidade tradicional pátria. O filósofo Epicuro foi fruto desse contexto e, como tal, esforçou-se para suprir a alma humana com princípios que pudessem ainda lhe elevar ao Olimpo. Contudo, mesmo pregando o apolitismo, sendo um espírito humanista e cosmopolita, não se pode dizer que se absteve da prática politiké. Este termo grego é um adjetivo que faz referência à politeía, a "prática da cidadania", cujo campo, diferentemente da contemporaneidade, abrangia o espaço da política e da religiosidade. O mestre do Jardim, de modo aparentemente contraditório, orientava seus discípulos a exercitarem sua cidadania e, como cidadão de Atenas, anunciava suas participações nos principais festivais públicos da polis. Assim, a proposta desta dissertação lança a análise à compreensão do campo politikós do Jardim a partir dos valores que o estruturaram e sob a problemática da abalada piedade do período. A ruptura de Epicuro com o platonismo, que fez parte de sua formação filosófica juvenil, mostra-se decisiva para o entendimento de sua postura politiké e é esta a hipótese de que parte o estudo. / Abstract: At the end of the fourth century BC, the socio-cultural boundaries of the Greek world had been opened by Alexander the Great, the poleis no longer had the same autonomy that once, the demo was no longer absorbed in public affairs, religion, the hard way could maintain their traditional identity homeland. The philosopher Epicurus was the result of that context and as such trengthening to meet the human soul with principles that could still elevate him to Olympus. However, even the apolitical preaching, being a humanist and cosmopolitan, you can not say who abstained from the politiké practice. This Greek word is an adjective that refers to politeía, "the practice of citizenship", the field, unlike the contemporary, covering the space of politics and religion. The Master's Garden, so seemingly contradictory, directed his followers to exercise their citizenship and, as a citizen of Athens, announced its participation in major public festivals of the polis. The proposal of this dissertation introduces the analysis to the understanding of politikós field the Garden from the values in the structured and the problem of shaken piety of the period. The rupture of Epicurus with Platonism, which was part of his philosophical youth, seems crucial to understanding his politiké stance and this hypothesis is that part of the study. / Mestre

Friendship and hedonism are both major components of Epicureanism. I attempt to relieve the tension that seems to follow from endorsing both of these. I argue that Epicurean friendships require valuing a friend’s well-being in the same way as one’s own and that embarking on such friendships is what David Schmidtz terms a maieutic end – one that is achieved by taking on a new set of ends. This conception fits with other-regarding concern that is espoused throughout the Epicurean texts discussing friendship and, as I argue, remains consistent with other psychological and ethical commitments of Epicureanism.

According to Epicurus, philosophy’s sole task is to ensure the well-being of the soul. Human souls are often riddled with diseases; the most serious are the fear of the gods and the fear of death. Thus, the Epicureans offered several arguments designed to demonstrate that, for instance, “death is nothing to us,” and should therefore not be feared. Since their creation there has been much discussion, both in antiquity and by contemporary philosophers, about these arguments. In this thesis, I argue that Epicurean philosophical arguments are patient-relative; they necessarily adapt themselves so as to be therapeutically effective for their intended audience. The end result is that when we evaluate Epicurean philosophical arguments, we must do so in light of the audience for whom they were intended.

Friendship and hedonism are both major components of Epicureanism. I attempt to relieve the tension that seems to follow from endorsing both of these. I argue that Epicurean friendships require valuing a friend’s well-being in the same way as one’s own and that embarking on such friendships is what David Schmidtz terms a maieutic end – one that is achieved by taking on a new set of ends. This conception fits with other-regarding concern that is espoused throughout the Epicurean texts discussing friendship and, as I argue, remains consistent with other psychological and ethical commitments of Epicureanism.

132f. / Submitted by Suelen Reis (suziy.ellen@gmail.com) on 2013-04-16T19:29:19Z No. of bitstreams: 1 Dissertacao Tatiana Rovarisseg.pdf: 1481018 bytes, checksum: 1f2f50b309b2257dabc4f62595cea8bf (MD5) / Approved for entry into archive by Rodrigo Meirelles(rodrigomei@ufba.br) on 2013-05-23T18:56:30Z (GMT) No. of bitstreams: 1 Dissertacao Tatiana Rovarisseg.pdf: 1481018 bytes, checksum: 1f2f50b309b2257dabc4f62595cea8bf (MD5) / Made available in DSpace on 2013-05-23T18:56:30Z (GMT). No. of bitstreams: 1 Dissertacao Tatiana Rovarisseg.pdf: 1481018 bytes, checksum: 1f2f50b309b2257dabc4f62595cea8bf (MD5) Previous issue date: 2007 / Este trabalho pretende expor o antiaristotelismo e o projeto epicurista de Pierre Gassendi (1592-1655) presente em dois livros,; o Exercícios contra os aristotélicos, de 1624, e o Syntagma philosophicum, de 1658. Neles, Gassendi compreende um projeto que visa à completa destituição e substituição da filosofia de Aristóteles pelo epicurismo. Uma das principais críticas do filósofo ao aristotelismo é a dificuldade em lidar com questões que dizem respeito à investigação da natureza, já que suas afirmações e sua dialética apresentam, segundo ele, conceitos obscuros e inúteis como a substância, a forma e as categorias. Com base nessa crítica, Gassendi apresenta a filosofia de Epicuro como adequada para auxiliar a nova ciência do século XVII. O epicurismo, como o aristotelismo, também é uma filosofia antiga e poderia ser alterado para adequar-se ao cristianismo. Como a filosofia de Gassendi se pauta pela crítica ao aristotelismo, é esse que guia Gassendi na elaboração dos conceitos de espaço e tempo, por exemplo. O atomismo epicurista, que afirma que tudo que existe é composto de átomos, i.e., partícula material indivisível, e vazio, permite, segundo Gassendi, que se façam observações empíricas para entender o mecanismo da natureza e conduzido pela canônica, que é um conjunto de regras que guiam o pensamento e a observação empírica, juntamente com algumas correções, como o estabelecimento de sua criação por Deus no início do mundo, fazem com que, para Gassendi, o atomismo seja o substituto apropriado para o aristotelismo. / Salvador