niryuu/sni-each-converted huggingface dataset:
The year is 1789 and Pierre Adet, a young French peasant, is incensed at the unfair treatment of the local peasantry, who are no better off than slaves to the local aristocrat. His brother-in-law is about to be hanged for poaching two pigeons from the woods belonging to the Duc de Kernogan in Nantes and this proves the final straw. After months of planning Pierre leads a mob against the Duc against the advice of his father.
Before the mob have had the chance to storm the Chateau, they come across the Duc's young daughter Yvonne returning home and attack her carriage. In the ensuing scuffle, Adet assaults Yvonne
'And just to punish you, my fine lady,' he said in a whisper which sent a shudder of horror right through her, 'to punish you for what you are, the brood of tyrants, proud, disdainful, a budding tyrant yourself, to punish you for every misery my mother and sister have had to endure, for every luxury which you have enjoyed, I will kiss you on the lips and the cheeks and just between your white throat and chin and never as long as you live if you die this night or live to be an hundred will you be able to wash off those kisses showered upon you by one who hates and loathes you --a miserable peasant whom you despise and who in your sight is lower far than your dogs.'
Shortly afterwards the Duc's private army arrive and dispatch the mob. Adet is seriously injured and seeks refuge from a local priest before fleeing Nantes and the death sentence which has been passed on him.
Determined that someone must pay for the incident, the Duc de Kernogan ensures that Pierre's father is hanged for his son's crime. By the time Adet finds out it is too late and he is driven to seek revenge against the Duc and his daughter.
In 1793, Adet is living in England under the alias of Martin-Roget. He has spent the intervening years educating himself. With the aid of an introductory letter, obtained by blackmailing the Bishop of Brest, has ingratiated himself into English society   to the extent that he has gained the favour of the Duc de Kernogan, who is now living near Bath, and is Yvonne's favoured suitor. Both Yvonne and her father are ignorant of Martin-Roget's true identity and are unaware that he is seeking revenge. With the help of Chauvelin, he plans to marry Yvonne and lure her and the Duc back to Nantes and to their death as ci-devants on the guillotine.
Adet's plans suffer a setback when he discovers that Yvonne was warned by Sir Percy and that she is at risk from Martin-Roget. Yvonne has eloped with Lord Antony Dewhurst.
The Duc believes that Martin-Roget is a millionaire banker whose marriage to Yvonne will result in substantial funds being given to the French royalist cause. He is furious that his plans have been thwarted and refuses to recognise the marriage to Dewhurst, which would not be legal in France due to Yvonne's age. Martin-Roget convinces the Duc that he still wishes to marry Yvonne and soon persuade him to lure Yvonne away from Lord Tony. He then kidnaps her and the three set off for France.
Lord Tony must seek the help of The Scarlet Pimpernel to save his wife.
Output: What has Adet spent the last few years up until 1793 doing?
The year is 1789 and Pierre Adet, a young French peasant, is incensed at the unfair treatment of the local peasantry, who are no better off than slaves to the local aristocrat. His brother-in-law is about to be hanged for poaching two pigeons from the woods belonging to the Duc de Kernogan in Nantes and this proves the final straw. After months of planning Pierre leads a mob against the Duc against the advice of his father.
Before the mob have had the chance to storm the Chateau, they come across the Duc's young daughter Yvonne returning home and attack her carriage. In the ensuing scuffle, Adet assaults Yvonne
'And just to punish you, my fine lady,' he said in a whisper which sent a shudder of horror right through her, 'to punish you for what you are, the brood of tyrants, proud, disdainful, a budding tyrant yourself, to punish you for every misery my mother and sister have had to endure, for every luxury which you have enjoyed, I will kiss you on the lips and the cheeks and just between your white throat and chin and never as long as you live if you die this night or live to be an hundred will you be able to wash off those kisses showered upon you by one who hates and loathes you --a miserable peasant whom you despise and who in your sight is lower far than your dogs.'
Shortly afterwards the Duc's private army arrive and dispatch the mob. Adet is seriously injured and seeks refuge from a local priest before fleeing Nantes and the death sentence which has been passed on him.
Determined that someone must pay for the incident, the Duc de Kernogan ensures that Pierre's father is hanged for his son's crime. By the time Adet finds out it is too late and he is driven to seek revenge against the Duc and his daughter.
In 1793, Adet is living in England under the alias of Martin-Roget. He has spent the intervening years educating himself. With the aid of an introductory letter, obtained by blackmailing the Bishop of Brest, has ingratiated himself into English society   to the extent that he has gained the favour of the Duc de Kernogan, who is now living near Bath, and is Yvonne's favoured suitor. Both Yvonne and her father are ignorant of Martin-Roget's true identity and are unaware that he is seeking revenge. With the help of Chauvelin, he plans to marry Yvonne and lure her and the Duc back to Nantes and to their death as ci-devants on the guillotine.
Adet's plans suffer a setback when he discovers that Yvonne was warned by Sir Percy and that she is at risk from Martin-Roget. Yvonne has eloped with Lord Antony Dewhurst.
The Duc believes that Martin-Roget is a millionaire banker whose marriage to Yvonne will result in substantial funds being given to the French royalist cause. He is furious that his plans have been thwarted and refuses to recognise the marriage to Dewhurst, which would not be legal in France due to Yvonne's age. Martin-Roget convinces the Duc that he still wishes to marry Yvonne and soon persuade him to lure Yvonne away from Lord Tony. He then kidnaps her and the three set off for France.
Lord Tony must seek the help of The Scarlet Pimpernel to save his wife.
Output: What alias is Adet living in England under?
To Epicurus, the unhappiness and degradation of humans arose largely from the dread which they entertained of the power of the deities, from terror of their wrath. This wrath was supposed to be displayed by the misfortunes inflicted in this life and by the everlasting tortures that were the lot of the guilty in a future state (or, where these feelings were not strongly developed, from a vague dread of gloom and misery after death). To remove these fears, and thus to establish tranquility in the heart, was the purpose of his teaching. Thus the deities, whose existence he did not deny, lived forevermore in the enjoyment of absolute peace, strangers to all the passions, desires, and fears, which agitate the human heart, totally indifferent to the world and its inhabitants, unmoved alike by their virtues and their crimes.
To prove this position he called upon the atomism of Democritus, so as to demonstrate that the material universe was formed not by a Supreme Being, but by the mixing of elemental particles that had existed from all eternity governed by certain simple laws. Lucretius' task was to clearly state and fully develop these views in an attractive form; his work was an attempt to show that everything in nature can be explained by natural laws, without the need for the intervention of divine beings.
Lucretius identifies the supernatural with the notion that the deities created our world or interfere with its operations in some way. He argues against fear of such deities by demonstrating, through observations and arguments, that the operations of the world can be accounted for in terms of natural phenomena. These phenomena are the regular, but purposeless motions and interactions of tiny atoms in empty space. Meanwhile, he argues against the fear of death by stating that death is the dissipation of a being's material mind. Lucretius uses the analogy of a vessel, stating that the physical body is the vessel that holds both the mind (mens) and spirit (anima) of a human being. Neither the mind nor spirit can survive independent of the body. Thus Lucretius states that once the vessel (the body) shatters (dies) its contents (mind and spirit) can no longer exist. So, as a simple ceasing-to-be, death can be neither good nor bad for this being. Being completely devoid of sensation and thought, a dead person cannot miss being alive. According to Lucretius, fear of death is a projection of terrors experienced in life, of pain that only a living (intact) mind can feel. Lucretius also puts forward the 'symmetry argument' against the fear of death. In it, he says that people who fear the prospect of eternal non-existence after death should think back to the eternity of non-existence before their birth, which probably did not cause them much suffering.
Output: What particles does Epicurus want to learn about?
To Epicurus, the unhappiness and degradation of humans arose largely from the dread which they entertained of the power of the deities, from terror of their wrath. This wrath was supposed to be displayed by the misfortunes inflicted in this life and by the everlasting tortures that were the lot of the guilty in a future state (or, where these feelings were not strongly developed, from a vague dread of gloom and misery after death). To remove these fears, and thus to establish tranquility in the heart, was the purpose of his teaching. Thus the deities, whose existence he did not deny, lived forevermore in the enjoyment of absolute peace, strangers to all the passions, desires, and fears, which agitate the human heart, totally indifferent to the world and its inhabitants, unmoved alike by their virtues and their crimes.
To prove this position he called upon the atomism of Democritus, so as to demonstrate that the material universe was formed not by a Supreme Being, but by the mixing of elemental particles that had existed from all eternity governed by certain simple laws. Lucretius' task was to clearly state and fully develop these views in an attractive form; his work was an attempt to show that everything in nature can be explained by natural laws, without the need for the intervention of divine beings.
Lucretius identifies the supernatural with the notion that the deities created our world or interfere with its operations in some way. He argues against fear of such deities by demonstrating, through observations and arguments, that the operations of the world can be accounted for in terms of natural phenomena. These phenomena are the regular, but purposeless motions and interactions of tiny atoms in empty space. Meanwhile, he argues against the fear of death by stating that death is the dissipation of a being's material mind. Lucretius uses the analogy of a vessel, stating that the physical body is the vessel that holds both the mind (mens) and spirit (anima) of a human being. Neither the mind nor spirit can survive independent of the body. Thus Lucretius states that once the vessel (the body) shatters (dies) its contents (mind and spirit) can no longer exist. So, as a simple ceasing-to-be, death can be neither good nor bad for this being. Being completely devoid of sensation and thought, a dead person cannot miss being alive. According to Lucretius, fear of death is a projection of terrors experienced in life, of pain that only a living (intact) mind can feel. Lucretius also puts forward the 'symmetry argument' against the fear of death. In it, he says that people who fear the prospect of eternal non-existence after death should think back to the eternity of non-existence before their birth, which probably did not cause them much suffering.
Output: What can operations of the world be accounted for?
To Epicurus, the unhappiness and degradation of humans arose largely from the dread which they entertained of the power of the deities, from terror of their wrath. This wrath was supposed to be displayed by the misfortunes inflicted in this life and by the everlasting tortures that were the lot of the guilty in a future state (or, where these feelings were not strongly developed, from a vague dread of gloom and misery after death). To remove these fears, and thus to establish tranquility in the heart, was the purpose of his teaching. Thus the deities, whose existence he did not deny, lived forevermore in the enjoyment of absolute peace, strangers to all the passions, desires, and fears, which agitate the human heart, totally indifferent to the world and its inhabitants, unmoved alike by their virtues and their crimes.
To prove this position he called upon the atomism of Democritus, so as to demonstrate that the material universe was formed not by a Supreme Being, but by the mixing of elemental particles that had existed from all eternity governed by certain simple laws. Lucretius' task was to clearly state and fully develop these views in an attractive form; his work was an attempt to show that everything in nature can be explained by natural laws, without the need for the intervention of divine beings.
Lucretius identifies the supernatural with the notion that the deities created our world or interfere with its operations in some way. He argues against fear of such deities by demonstrating, through observations and arguments, that the operations of the world can be accounted for in terms of natural phenomena. These phenomena are the regular, but purposeless motions and interactions of tiny atoms in empty space. Meanwhile, he argues against the fear of death by stating that death is the dissipation of a being's material mind. Lucretius uses the analogy of a vessel, stating that the physical body is the vessel that holds both the mind (mens) and spirit (anima) of a human being. Neither the mind nor spirit can survive independent of the body. Thus Lucretius states that once the vessel (the body) shatters (dies) its contents (mind and spirit) can no longer exist. So, as a simple ceasing-to-be, death can be neither good nor bad for this being. Being completely devoid of sensation and thought, a dead person cannot miss being alive. According to Lucretius, fear of death is a projection of terrors experienced in life, of pain that only a living (intact) mind can feel. Lucretius also puts forward the 'symmetry argument' against the fear of death. In it, he says that people who fear the prospect of eternal non-existence after death should think back to the eternity of non-existence before their birth, which probably did not cause them much suffering.
Output: The way the world operated can be accounted for in terms of what?
To Epicurus, the unhappiness and degradation of humans arose largely from the dread which they entertained of the power of the deities, from terror of their wrath. This wrath was supposed to be displayed by the misfortunes inflicted in this life and by the everlasting tortures that were the lot of the guilty in a future state (or, where these feelings were not strongly developed, from a vague dread of gloom and misery after death). To remove these fears, and thus to establish tranquility in the heart, was the purpose of his teaching. Thus the deities, whose existence he did not deny, lived forevermore in the enjoyment of absolute peace, strangers to all the passions, desires, and fears, which agitate the human heart, totally indifferent to the world and its inhabitants, unmoved alike by their virtues and their crimes.
To prove this position he called upon the atomism of Democritus, so as to demonstrate that the material universe was formed not by a Supreme Being, but by the mixing of elemental particles that had existed from all eternity governed by certain simple laws. Lucretius' task was to clearly state and fully develop these views in an attractive form; his work was an attempt to show that everything in nature can be explained by natural laws, without the need for the intervention of divine beings.
Lucretius identifies the supernatural with the notion that the deities created our world or interfere with its operations in some way. He argues against fear of such deities by demonstrating, through observations and arguments, that the operations of the world can be accounted for in terms of natural phenomena. These phenomena are the regular, but purposeless motions and interactions of tiny atoms in empty space. Meanwhile, he argues against the fear of death by stating that death is the dissipation of a being's material mind. Lucretius uses the analogy of a vessel, stating that the physical body is the vessel that holds both the mind (mens) and spirit (anima) of a human being. Neither the mind nor spirit can survive independent of the body. Thus Lucretius states that once the vessel (the body) shatters (dies) its contents (mind and spirit) can no longer exist. So, as a simple ceasing-to-be, death can be neither good nor bad for this being. Being completely devoid of sensation and thought, a dead person cannot miss being alive. According to Lucretius, fear of death is a projection of terrors experienced in life, of pain that only a living (intact) mind can feel. Lucretius also puts forward the 'symmetry argument' against the fear of death. In it, he says that people who fear the prospect of eternal non-existence after death should think back to the eternity of non-existence before their birth, which probably did not cause them much suffering.
Output: What was the purpose of Epicurus' teaching?
To Epicurus, the unhappiness and degradation of humans arose largely from the dread which they entertained of the power of the deities, from terror of their wrath. This wrath was supposed to be displayed by the misfortunes inflicted in this life and by the everlasting tortures that were the lot of the guilty in a future state (or, where these feelings were not strongly developed, from a vague dread of gloom and misery after death). To remove these fears, and thus to establish tranquility in the heart, was the purpose of his teaching. Thus the deities, whose existence he did not deny, lived forevermore in the enjoyment of absolute peace, strangers to all the passions, desires, and fears, which agitate the human heart, totally indifferent to the world and its inhabitants, unmoved alike by their virtues and their crimes.
To prove this position he called upon the atomism of Democritus, so as to demonstrate that the material universe was formed not by a Supreme Being, but by the mixing of elemental particles that had existed from all eternity governed by certain simple laws. Lucretius' task was to clearly state and fully develop these views in an attractive form; his work was an attempt to show that everything in nature can be explained by natural laws, without the need for the intervention of divine beings.
Lucretius identifies the supernatural with the notion that the deities created our world or interfere with its operations in some way. He argues against fear of such deities by demonstrating, through observations and arguments, that the operations of the world can be accounted for in terms of natural phenomena. These phenomena are the regular, but purposeless motions and interactions of tiny atoms in empty space. Meanwhile, he argues against the fear of death by stating that death is the dissipation of a being's material mind. Lucretius uses the analogy of a vessel, stating that the physical body is the vessel that holds both the mind (mens) and spirit (anima) of a human being. Neither the mind nor spirit can survive independent of the body. Thus Lucretius states that once the vessel (the body) shatters (dies) its contents (mind and spirit) can no longer exist. So, as a simple ceasing-to-be, death can be neither good nor bad for this being. Being completely devoid of sensation and thought, a dead person cannot miss being alive. According to Lucretius, fear of death is a projection of terrors experienced in life, of pain that only a living (intact) mind can feel. Lucretius also puts forward the 'symmetry argument' against the fear of death. In it, he says that people who fear the prospect of eternal non-existence after death should think back to the eternity of non-existence before their birth, which probably did not cause them much suffering.
Output: Who identifies that the deities created our world?
To Epicurus, the unhappiness and degradation of humans arose largely from the dread which they entertained of the power of the deities, from terror of their wrath. This wrath was supposed to be displayed by the misfortunes inflicted in this life and by the everlasting tortures that were the lot of the guilty in a future state (or, where these feelings were not strongly developed, from a vague dread of gloom and misery after death). To remove these fears, and thus to establish tranquility in the heart, was the purpose of his teaching. Thus the deities, whose existence he did not deny, lived forevermore in the enjoyment of absolute peace, strangers to all the passions, desires, and fears, which agitate the human heart, totally indifferent to the world and its inhabitants, unmoved alike by their virtues and their crimes.
To prove this position he called upon the atomism of Democritus, so as to demonstrate that the material universe was formed not by a Supreme Being, but by the mixing of elemental particles that had existed from all eternity governed by certain simple laws. Lucretius' task was to clearly state and fully develop these views in an attractive form; his work was an attempt to show that everything in nature can be explained by natural laws, without the need for the intervention of divine beings.
Lucretius identifies the supernatural with the notion that the deities created our world or interfere with its operations in some way. He argues against fear of such deities by demonstrating, through observations and arguments, that the operations of the world can be accounted for in terms of natural phenomena. These phenomena are the regular, but purposeless motions and interactions of tiny atoms in empty space. Meanwhile, he argues against the fear of death by stating that death is the dissipation of a being's material mind. Lucretius uses the analogy of a vessel, stating that the physical body is the vessel that holds both the mind (mens) and spirit (anima) of a human being. Neither the mind nor spirit can survive independent of the body. Thus Lucretius states that once the vessel (the body) shatters (dies) its contents (mind and spirit) can no longer exist. So, as a simple ceasing-to-be, death can be neither good nor bad for this being. Being completely devoid of sensation and thought, a dead person cannot miss being alive. According to Lucretius, fear of death is a projection of terrors experienced in life, of pain that only a living (intact) mind can feel. Lucretius also puts forward the 'symmetry argument' against the fear of death. In it, he says that people who fear the prospect of eternal non-existence after death should think back to the eternity of non-existence before their birth, which probably did not cause them much suffering.
Output: What is death according to Lucretius?
To Epicurus, the unhappiness and degradation of humans arose largely from the dread which they entertained of the power of the deities, from terror of their wrath. This wrath was supposed to be displayed by the misfortunes inflicted in this life and by the everlasting tortures that were the lot of the guilty in a future state (or, where these feelings were not strongly developed, from a vague dread of gloom and misery after death). To remove these fears, and thus to establish tranquility in the heart, was the purpose of his teaching. Thus the deities, whose existence he did not deny, lived forevermore in the enjoyment of absolute peace, strangers to all the passions, desires, and fears, which agitate the human heart, totally indifferent to the world and its inhabitants, unmoved alike by their virtues and their crimes.
To prove this position he called upon the atomism of Democritus, so as to demonstrate that the material universe was formed not by a Supreme Being, but by the mixing of elemental particles that had existed from all eternity governed by certain simple laws. Lucretius' task was to clearly state and fully develop these views in an attractive form; his work was an attempt to show that everything in nature can be explained by natural laws, without the need for the intervention of divine beings.
Lucretius identifies the supernatural with the notion that the deities created our world or interfere with its operations in some way. He argues against fear of such deities by demonstrating, through observations and arguments, that the operations of the world can be accounted for in terms of natural phenomena. These phenomena are the regular, but purposeless motions and interactions of tiny atoms in empty space. Meanwhile, he argues against the fear of death by stating that death is the dissipation of a being's material mind. Lucretius uses the analogy of a vessel, stating that the physical body is the vessel that holds both the mind (mens) and spirit (anima) of a human being. Neither the mind nor spirit can survive independent of the body. Thus Lucretius states that once the vessel (the body) shatters (dies) its contents (mind and spirit) can no longer exist. So, as a simple ceasing-to-be, death can be neither good nor bad for this being. Being completely devoid of sensation and thought, a dead person cannot miss being alive. According to Lucretius, fear of death is a projection of terrors experienced in life, of pain that only a living (intact) mind can feel. Lucretius also puts forward the 'symmetry argument' against the fear of death. In it, he says that people who fear the prospect of eternal non-existence after death should think back to the eternity of non-existence before their birth, which probably did not cause them much suffering.
Output: What is it that vessel is supposed to hold?
To Epicurus, the unhappiness and degradation of humans arose largely from the dread which they entertained of the power of the deities, from terror of their wrath. This wrath was supposed to be displayed by the misfortunes inflicted in this life and by the everlasting tortures that were the lot of the guilty in a future state (or, where these feelings were not strongly developed, from a vague dread of gloom and misery after death). To remove these fears, and thus to establish tranquility in the heart, was the purpose of his teaching. Thus the deities, whose existence he did not deny, lived forevermore in the enjoyment of absolute peace, strangers to all the passions, desires, and fears, which agitate the human heart, totally indifferent to the world and its inhabitants, unmoved alike by their virtues and their crimes.
To prove this position he called upon the atomism of Democritus, so as to demonstrate that the material universe was formed not by a Supreme Being, but by the mixing of elemental particles that had existed from all eternity governed by certain simple laws. Lucretius' task was to clearly state and fully develop these views in an attractive form; his work was an attempt to show that everything in nature can be explained by natural laws, without the need for the intervention of divine beings.
Lucretius identifies the supernatural with the notion that the deities created our world or interfere with its operations in some way. He argues against fear of such deities by demonstrating, through observations and arguments, that the operations of the world can be accounted for in terms of natural phenomena. These phenomena are the regular, but purposeless motions and interactions of tiny atoms in empty space. Meanwhile, he argues against the fear of death by stating that death is the dissipation of a being's material mind. Lucretius uses the analogy of a vessel, stating that the physical body is the vessel that holds both the mind (mens) and spirit (anima) of a human being. Neither the mind nor spirit can survive independent of the body. Thus Lucretius states that once the vessel (the body) shatters (dies) its contents (mind and spirit) can no longer exist. So, as a simple ceasing-to-be, death can be neither good nor bad for this being. Being completely devoid of sensation and thought, a dead person cannot miss being alive. According to Lucretius, fear of death is a projection of terrors experienced in life, of pain that only a living (intact) mind can feel. Lucretius also puts forward the 'symmetry argument' against the fear of death. In it, he says that people who fear the prospect of eternal non-existence after death should think back to the eternity of non-existence before their birth, which probably did not cause them much suffering.
Output: What cannot survive independently without the body?
To Epicurus, the unhappiness and degradation of humans arose largely from the dread which they entertained of the power of the deities, from terror of their wrath. This wrath was supposed to be displayed by the misfortunes inflicted in this life and by the everlasting tortures that were the lot of the guilty in a future state (or, where these feelings were not strongly developed, from a vague dread of gloom and misery after death). To remove these fears, and thus to establish tranquility in the heart, was the purpose of his teaching. Thus the deities, whose existence he did not deny, lived forevermore in the enjoyment of absolute peace, strangers to all the passions, desires, and fears, which agitate the human heart, totally indifferent to the world and its inhabitants, unmoved alike by their virtues and their crimes.
To prove this position he called upon the atomism of Democritus, so as to demonstrate that the material universe was formed not by a Supreme Being, but by the mixing of elemental particles that had existed from all eternity governed by certain simple laws. Lucretius' task was to clearly state and fully develop these views in an attractive form; his work was an attempt to show that everything in nature can be explained by natural laws, without the need for the intervention of divine beings.
Lucretius identifies the supernatural with the notion that the deities created our world or interfere with its operations in some way. He argues against fear of such deities by demonstrating, through observations and arguments, that the operations of the world can be accounted for in terms of natural phenomena. These phenomena are the regular, but purposeless motions and interactions of tiny atoms in empty space. Meanwhile, he argues against the fear of death by stating that death is the dissipation of a being's material mind. Lucretius uses the analogy of a vessel, stating that the physical body is the vessel that holds both the mind (mens) and spirit (anima) of a human being. Neither the mind nor spirit can survive independent of the body. Thus Lucretius states that once the vessel (the body) shatters (dies) its contents (mind and spirit) can no longer exist. So, as a simple ceasing-to-be, death can be neither good nor bad for this being. Being completely devoid of sensation and thought, a dead person cannot miss being alive. According to Lucretius, fear of death is a projection of terrors experienced in life, of pain that only a living (intact) mind can feel. Lucretius also puts forward the 'symmetry argument' against the fear of death. In it, he says that people who fear the prospect of eternal non-existence after death should think back to the eternity of non-existence before their birth, which probably did not cause them much suffering.
Output: According to Epicurus, humans' unhappiness and degradation arose largely from what?
To Epicurus, the unhappiness and degradation of humans arose largely from the dread which they entertained of the power of the deities, from terror of their wrath. This wrath was supposed to be displayed by the misfortunes inflicted in this life and by the everlasting tortures that were the lot of the guilty in a future state (or, where these feelings were not strongly developed, from a vague dread of gloom and misery after death). To remove these fears, and thus to establish tranquility in the heart, was the purpose of his teaching. Thus the deities, whose existence he did not deny, lived forevermore in the enjoyment of absolute peace, strangers to all the passions, desires, and fears, which agitate the human heart, totally indifferent to the world and its inhabitants, unmoved alike by their virtues and their crimes.
To prove this position he called upon the atomism of Democritus, so as to demonstrate that the material universe was formed not by a Supreme Being, but by the mixing of elemental particles that had existed from all eternity governed by certain simple laws. Lucretius' task was to clearly state and fully develop these views in an attractive form; his work was an attempt to show that everything in nature can be explained by natural laws, without the need for the intervention of divine beings.
Lucretius identifies the supernatural with the notion that the deities created our world or interfere with its operations in some way. He argues against fear of such deities by demonstrating, through observations and arguments, that the operations of the world can be accounted for in terms of natural phenomena. These phenomena are the regular, but purposeless motions and interactions of tiny atoms in empty space. Meanwhile, he argues against the fear of death by stating that death is the dissipation of a being's material mind. Lucretius uses the analogy of a vessel, stating that the physical body is the vessel that holds both the mind (mens) and spirit (anima) of a human being. Neither the mind nor spirit can survive independent of the body. Thus Lucretius states that once the vessel (the body) shatters (dies) its contents (mind and spirit) can no longer exist. So, as a simple ceasing-to-be, death can be neither good nor bad for this being. Being completely devoid of sensation and thought, a dead person cannot miss being alive. According to Lucretius, fear of death is a projection of terrors experienced in life, of pain that only a living (intact) mind can feel. Lucretius also puts forward the 'symmetry argument' against the fear of death. In it, he says that people who fear the prospect of eternal non-existence after death should think back to the eternity of non-existence before their birth, which probably did not cause them much suffering.
Output: What analogy did Lucretius use to explain death?
To Epicurus, the unhappiness and degradation of humans arose largely from the dread which they entertained of the power of the deities, from terror of their wrath. This wrath was supposed to be displayed by the misfortunes inflicted in this life and by the everlasting tortures that were the lot of the guilty in a future state (or, where these feelings were not strongly developed, from a vague dread of gloom and misery after death). To remove these fears, and thus to establish tranquility in the heart, was the purpose of his teaching. Thus the deities, whose existence he did not deny, lived forevermore in the enjoyment of absolute peace, strangers to all the passions, desires, and fears, which agitate the human heart, totally indifferent to the world and its inhabitants, unmoved alike by their virtues and their crimes.
To prove this position he called upon the atomism of Democritus, so as to demonstrate that the material universe was formed not by a Supreme Being, but by the mixing of elemental particles that had existed from all eternity governed by certain simple laws. Lucretius' task was to clearly state and fully develop these views in an attractive form; his work was an attempt to show that everything in nature can be explained by natural laws, without the need for the intervention of divine beings.
Lucretius identifies the supernatural with the notion that the deities created our world or interfere with its operations in some way. He argues against fear of such deities by demonstrating, through observations and arguments, that the operations of the world can be accounted for in terms of natural phenomena. These phenomena are the regular, but purposeless motions and interactions of tiny atoms in empty space. Meanwhile, he argues against the fear of death by stating that death is the dissipation of a being's material mind. Lucretius uses the analogy of a vessel, stating that the physical body is the vessel that holds both the mind (mens) and spirit (anima) of a human being. Neither the mind nor spirit can survive independent of the body. Thus Lucretius states that once the vessel (the body) shatters (dies) its contents (mind and spirit) can no longer exist. So, as a simple ceasing-to-be, death can be neither good nor bad for this being. Being completely devoid of sensation and thought, a dead person cannot miss being alive. According to Lucretius, fear of death is a projection of terrors experienced in life, of pain that only a living (intact) mind can feel. Lucretius also puts forward the 'symmetry argument' against the fear of death. In it, he says that people who fear the prospect of eternal non-existence after death should think back to the eternity of non-existence before their birth, which probably did not cause them much suffering.
Output: Who put for the symmetry argument?
To Epicurus, the unhappiness and degradation of humans arose largely from the dread which they entertained of the power of the deities, from terror of their wrath. This wrath was supposed to be displayed by the misfortunes inflicted in this life and by the everlasting tortures that were the lot of the guilty in a future state (or, where these feelings were not strongly developed, from a vague dread of gloom and misery after death). To remove these fears, and thus to establish tranquility in the heart, was the purpose of his teaching. Thus the deities, whose existence he did not deny, lived forevermore in the enjoyment of absolute peace, strangers to all the passions, desires, and fears, which agitate the human heart, totally indifferent to the world and its inhabitants, unmoved alike by their virtues and their crimes.
To prove this position he called upon the atomism of Democritus, so as to demonstrate that the material universe was formed not by a Supreme Being, but by the mixing of elemental particles that had existed from all eternity governed by certain simple laws. Lucretius' task was to clearly state and fully develop these views in an attractive form; his work was an attempt to show that everything in nature can be explained by natural laws, without the need for the intervention of divine beings.
Lucretius identifies the supernatural with the notion that the deities created our world or interfere with its operations in some way. He argues against fear of such deities by demonstrating, through observations and arguments, that the operations of the world can be accounted for in terms of natural phenomena. These phenomena are the regular, but purposeless motions and interactions of tiny atoms in empty space. Meanwhile, he argues against the fear of death by stating that death is the dissipation of a being's material mind. Lucretius uses the analogy of a vessel, stating that the physical body is the vessel that holds both the mind (mens) and spirit (anima) of a human being. Neither the mind nor spirit can survive independent of the body. Thus Lucretius states that once the vessel (the body) shatters (dies) its contents (mind and spirit) can no longer exist. So, as a simple ceasing-to-be, death can be neither good nor bad for this being. Being completely devoid of sensation and thought, a dead person cannot miss being alive. According to Lucretius, fear of death is a projection of terrors experienced in life, of pain that only a living (intact) mind can feel. Lucretius also puts forward the 'symmetry argument' against the fear of death. In it, he says that people who fear the prospect of eternal non-existence after death should think back to the eternity of non-existence before their birth, which probably did not cause them much suffering.
Output: What is displayed by the misfortunes in life?
To Epicurus, the unhappiness and degradation of humans arose largely from the dread which they entertained of the power of the deities, from terror of their wrath. This wrath was supposed to be displayed by the misfortunes inflicted in this life and by the everlasting tortures that were the lot of the guilty in a future state (or, where these feelings were not strongly developed, from a vague dread of gloom and misery after death). To remove these fears, and thus to establish tranquility in the heart, was the purpose of his teaching. Thus the deities, whose existence he did not deny, lived forevermore in the enjoyment of absolute peace, strangers to all the passions, desires, and fears, which agitate the human heart, totally indifferent to the world and its inhabitants, unmoved alike by their virtues and their crimes.
To prove this position he called upon the atomism of Democritus, so as to demonstrate that the material universe was formed not by a Supreme Being, but by the mixing of elemental particles that had existed from all eternity governed by certain simple laws. Lucretius' task was to clearly state and fully develop these views in an attractive form; his work was an attempt to show that everything in nature can be explained by natural laws, without the need for the intervention of divine beings.
Lucretius identifies the supernatural with the notion that the deities created our world or interfere with its operations in some way. He argues against fear of such deities by demonstrating, through observations and arguments, that the operations of the world can be accounted for in terms of natural phenomena. These phenomena are the regular, but purposeless motions and interactions of tiny atoms in empty space. Meanwhile, he argues against the fear of death by stating that death is the dissipation of a being's material mind. Lucretius uses the analogy of a vessel, stating that the physical body is the vessel that holds both the mind (mens) and spirit (anima) of a human being. Neither the mind nor spirit can survive independent of the body. Thus Lucretius states that once the vessel (the body) shatters (dies) its contents (mind and spirit) can no longer exist. So, as a simple ceasing-to-be, death can be neither good nor bad for this being. Being completely devoid of sensation and thought, a dead person cannot miss being alive. According to Lucretius, fear of death is a projection of terrors experienced in life, of pain that only a living (intact) mind can feel. Lucretius also puts forward the 'symmetry argument' against the fear of death. In it, he says that people who fear the prospect of eternal non-existence after death should think back to the eternity of non-existence before their birth, which probably did not cause them much suffering.
Output: Whose atomism does Epicurus call upon?
To Epicurus, the unhappiness and degradation of humans arose largely from the dread which they entertained of the power of the deities, from terror of their wrath. This wrath was supposed to be displayed by the misfortunes inflicted in this life and by the everlasting tortures that were the lot of the guilty in a future state (or, where these feelings were not strongly developed, from a vague dread of gloom and misery after death). To remove these fears, and thus to establish tranquility in the heart, was the purpose of his teaching. Thus the deities, whose existence he did not deny, lived forevermore in the enjoyment of absolute peace, strangers to all the passions, desires, and fears, which agitate the human heart, totally indifferent to the world and its inhabitants, unmoved alike by their virtues and their crimes.
To prove this position he called upon the atomism of Democritus, so as to demonstrate that the material universe was formed not by a Supreme Being, but by the mixing of elemental particles that had existed from all eternity governed by certain simple laws. Lucretius' task was to clearly state and fully develop these views in an attractive form; his work was an attempt to show that everything in nature can be explained by natural laws, without the need for the intervention of divine beings.
Lucretius identifies the supernatural with the notion that the deities created our world or interfere with its operations in some way. He argues against fear of such deities by demonstrating, through observations and arguments, that the operations of the world can be accounted for in terms of natural phenomena. These phenomena are the regular, but purposeless motions and interactions of tiny atoms in empty space. Meanwhile, he argues against the fear of death by stating that death is the dissipation of a being's material mind. Lucretius uses the analogy of a vessel, stating that the physical body is the vessel that holds both the mind (mens) and spirit (anima) of a human being. Neither the mind nor spirit can survive independent of the body. Thus Lucretius states that once the vessel (the body) shatters (dies) its contents (mind and spirit) can no longer exist. So, as a simple ceasing-to-be, death can be neither good nor bad for this being. Being completely devoid of sensation and thought, a dead person cannot miss being alive. According to Lucretius, fear of death is a projection of terrors experienced in life, of pain that only a living (intact) mind can feel. Lucretius also puts forward the 'symmetry argument' against the fear of death. In it, he says that people who fear the prospect of eternal non-existence after death should think back to the eternity of non-existence before their birth, which probably did not cause them much suffering.
Output: What laws can explain everything in nature?