Bernard Frischer

In this fine scholarly work, Bernard Frischer provides a most complete answer to one way Epicureans recruited new members into their philosophical school in ancient Greece. Such recruitment was a challenge since Epicurus, founder of the school, proposed a philosophy where adherents separated themselves from the mainstream culture and pursued a life of tranquility (ataraxia) and philosophical wisdom. In Athens, Plato had his Academy, Aristotle had his Lycium, and Epicurus had what came to be known as `The Garden'.

In Chapter One, Frischer lays out the general social context of philosophy in 5th century BC Greece. After this overview, the Epicureans are analyzed in more detail. One observation is how the Epicureans desired to attract as many members as possible into the safety of their philosophical community. These philosophers were not trying to reform or buck the prevailing culture; there was not even the slightest thought about creating a political utopia. Rather, in the Garden, among friends, the Epicureans could pursue their goal of personal salvation by living the philosophical life outlined by Epicurus. Frischer goes on to note how this approach represented a radical shift away from the traditional political emphasis of philosophers challenging, criticizing or otherwise serving the dominant society.

In Chapter Two, Frischer delves into the psychology of Epicureans facing the paradox of how to reach out to potential recruits yet retain their lives of tranquility and philosophy within the Garden. Frischer describes how one solution to this dilemma was to use the image of Epicurus and other Epicurean sages as a magnet. Why is the image of the sage so powerful? Frischer explains how, through their retirement from the outside world and adherence to the principles of Epicurean philosophy, the sages successfully assimilated themselves to the bliss of the gods and thereby became godlike. The sculptured image and other forms of art conveyed this godlike quality. Then, the Epicureans put the image on display for the gaze of the general public. Those who were philosophically and spiritually mature enough to feel the tug of what the image represented and how they could transform themselves to accord with the qualities of the image were prime recruits for Epicurean communities. Frischer remarks how successful this method was since Epicureans had plenty of members for hundreds of years.

Chapter Three is a fascinating account wherein Frischer shows us how the success of the Epicurean image became akin to a fetish. These images were seen by the Epicureans as possessing certain powers of salvation. Continuing on, the author gives a detailed analysis of why and how the sculptured heads of lead Epicureans Metrodorus, Hermarchus and Colotes were similar to the sculptured head of Epicurus himself and what this signified for the observer and would-be initiate.

Chapters Four and Five deal with various iconographic issues relating to the portrait of Epicurus, which includes a detailed account of Epicurus as, in turn, philosopher, father, culture-hero, savior, `great-minded' one and god. What a Greek!

I have noted only a handful of gems in this wonderful book. Any student of the classical world or the philosophy of Epicurus and Epicureanism will be continually delighted by what Frischer has given us here.
… (more)

In this fine scholarly work, Bernard Frischer provides a most complete answer to one way Epicureans recruited new members into their philosophical school in ancient Greece. Such recruitment was a challenge since Epicurus, founder of the school, proposed a philosophy where adherents separated themselves from the mainstream culture and pursued a life of tranquility (ataraxia) and philosophical wisdom. In Athens, Plato had his Academy, Aristotle had his Lycium, and Epicurus had what came to be known as `The Garden'.

In Chapter One, Frischer lays out the general social context of philosophy in 5th century BC Greece. After this overview, the Epicureans are analyzed in more detail. One observation is how the Epicureans desired to attract as many members as possible into the safety of their philosophical community. These philosophers were not trying to reform or buck the prevailing culture; there was not even the slightest thought about creating a political utopia. Rather, in the Garden, among friends, the Epicureans could pursue their goal of personal salvation by living the philosophical life outlined by Epicurus. Frischer goes on to note how this approach represented a radical shift away from the traditional political emphasis of philosophers challenging, criticizing or otherwise serving the dominant society.

In Chapter Two, Frischer delves into the psychology of Epicureans facing the paradox of how to reach out to potential recruits yet retain their lives of tranquility and philosophy within the Garden. Frischer describes how one solution to this dilemma was to use the image of Epicurus and other Epicurean sages as a magnet. Why is the image of the sage so powerful? Frischer explains how, through their retirement from the outside world and adherence to the principles of Epicurean philosophy, the sages successfully assimilated themselves to the bliss of the gods and thereby became godlike. The sculptured image and other forms of art conveyed this godlike quality. Then, the Epicureans put the image on display for the gaze of the general public. Those who were philosophically and spiritually mature enough to feel the tug of what the image represented and how they could transform themselves to accord with the qualities of the image were prime recruits for Epicurean communities. Frischer remarks how successful this method was since Epicureans had plenty of members for hundreds of years.

Chapter Three is a fascinating account wherein Frischer shows us how the success of the Epicurean image became akin to a fetish. These images were seen by the Epicureans as possessing certain powers of salvation. Continuing on, the author gives a detailed analysis of why and how the sculptured heads of lead Epicureans Metrodorus, Hermarchus and Colotes were similar to the sculptured head of Epicurus himself and what this signified for the observer and would-be initiate.

Chapters Four and Five deal with various iconographic issues relating to the portrait of Epicurus, which includes a detailed account of Epicurus as, in turn, philosopher, father, culture-hero, savior, `great-minded' one and god. What a Greek!

I have noted only a handful of gems in this wonderful book. Any student of the classical world or the philosophy of Epicurus and Epicureanism will be continually delighted by what Frischer has given us here.
… (more)