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Epicurus thought of justice as an agreement to prevent people harming and being harmed.

Catherine Wilson

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Catherine Wilson
Age: 40 †
Born: 1822
Born: January 1
Died: 1862
Died: October 20
Nurse
Serial Killer
Thought
People
Epicurus
Harming
Harmed
Prevent
Agreement
Justice

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Even if you just want to make a simple clothing item for yourself or go for a long hike in the forest - something we imagine requires absolutely no resources - you have to go to the store and buy a lot of stuff, and probably use a car.
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Gentlemanly, principled, helpful behaviour by older men vis-a-vis young women goes unnoticed, but it deserves real moral credit, and we could use more first-person testimony from the beneficiaries and practitioners about that too.
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It used to be that nobody would really argue with a woman, because what she thought (unless it was by way of providing helpful comments about one's own work) just didn't matter.
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A moral rule is essentially 'advantage-reducing.' It prohibits you doing something you could do that would serve your interests at someone else's expense.
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Claims like 'Slavery is wrong' are not fully common-sensical, so they must be at least partly theoretical.
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You can reasonably make the intellectual journey from thinking it's permissible to eat shrimp to thinking it's not permissible, or vice versa, whereas our slavery journey was uni-directional. We are as certain we are not going back to that old kind of slavery as we are that we aren't going back to the geocentric universe.
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There is no single test or formula for producing moral progress anymore than there is for generating scientific truths. It is a process involving theoreticians, fact-gatherers, protestors, martyrs for the cause, authors of first- person narratives who change the way we see and evaluate the distribution of harms and benefits.
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Epicurus recommends bread and cheese as the staple, and his emphasis is more on avoiding pain than on seeking pleasure, insofar as pleasure-seeking tends to be followed by painful after-effects.
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I had the idea that there were secret laws of the universe that could explain the baffling human reality around me, and that philosophers maybe had the key to them.
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I don't see how being a faster runner, or a better mathematician makes you 'deserve' access to a better life, or more influence on policy, in the absence of a social decision to play that game in the way it's proposed to be organised for some set of benefits.
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If you live in an acquisitive society you are likely to be acquisitive, but it isn't deeply rooted in human nature, except in the sense that it's deeply rooted to be psychologically receptive to your peers and to advertising.
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We have to gamble, and sometimes lose as George Ainslie argues this keeps the appetite for life sharp.
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In the old systems, hierarchies emanate power from above to below through forms of line management and are ideologically supported by cosmologies and theologies featuring celestial rulers and their deputies - the 'rule of the best.'
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There are people who organise the contest, winners, losers, and people who benefit from the contest taking place.
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I have to say that some philosophers such as the late Bernard Williams, and I would include myself in this group, would say that tranquillity is overrated as the goal of life.
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Atomism had no absolute 'above' and 'below' and no such rulers, so favoured the undersranding of justice as an agreement amongst equals.
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People formerly seemed unable to evaluate a woman's c.v. or to accept a range of personal and communicative styles from the exuberant and confident to the sober and pedantic. It's much better than it was, and a number of male philosophers have been extraordinarily helpful in detecting and criticising everyday sexism in the profession.
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The moves to contractualism and utilitarianism required some extra ingredients besides mortalism, the denial that God is in charge of the world, and the doctrine that physical and psychological pain are the greatest evils.
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People should be able to develop their abilities and interests and have access to such goods as friendship, artistry, and nature and a political voice. It's possible to be poor and yet have all this, but in a polarized society, and one where culture and adventure have been thoroughly monetised, it is a lot more difficult.
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Epicurus was not at all interested in what we would call the problems of mass society, and he thought civic politics was just trouble and to be avoided by the wise.
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