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Of course there's VS41:
One must laugh and seek wisdom and tend to one's home life and use one's other goods, and always recount the pronouncements of true philosophy.
That's one of the good translations! Thanks for the reminder, Godfrey . Being the broken record, I enjoy pointing out that, in the original, the first word is indeed "laugh" γελᾶν not seek wisdom, etc. Laugh is being emphasized as the first word in the text.
Going off that article I added to the first post, it seems "respecting" death vs "taking death too seriously" are ways of expressing what I'm trying to get at. As Seneca wrote that Epicurus instructed people to "meditare mortem," we can to think or reflect upon, consider, contemplate, ponder, meditate (upon) death without it becoming an obsession, a neurosis, an overbearing fear. Acknowledge, respect it, realize it's omnipresence in our future, but get on with living.
I'm reminded of Gus in Lonesome Dove:
“You see, life in San Francisco is still just life. If you want any one thing too badly, it’s likely to turn out to be a disappointment. The only healthy way to live life is to learn to like all the little everyday things – like a sip of good whiskey in the evening, a soft bed, a glass of buttermilk, or a feisty gentleman like myself.”
and Shawshank Redemption
"I guess it comes down to a simple choice, really. Get busy living or get busy dying"
That last one encapsulates the sentiment in the letter to Menoikeus.
that's what forums are for
"don't take death seriously," or something more like "take death very seriously and realize when you're gone you're done, but at the same time don't let it get you down."
I'll point out that Connolly says, "I think people take death too seriously." "Too seriously" to me rings of being obsessive about death or, conversely, obsessively doing everything to not think about it or talk about or acknowledge one's own mortality, to live in denial. We have to take death "seriously," but that seriousness need not be obsessive or morbid and shouldn't be fearful. Look death in the eye, say " Not today," and commit to finding the pleasure available in your life.
I do think that Epicurus would agree that laughing is one way to make peace with the inevitable. Would he say that it's "the best" way?
There is no best way for everyone, but laughing is definitely one available component for everyone. That's why there's such a thing as dark comedy.
I couldn't find the exact source of this quote, so this may be more paraphrase than quote. There's also this article from 2019:
https://www.heraldscotland.com/news/17949861.billy-connolly-scottish-story/
The Scots and the Irish – Connolly is of Irish stock as his surname tells you – have a deep cultural quirk of respecting death, but never taking it too seriously. Connolly will be keeping up that tradition. He’s told his wife Pamela Stephenson that when he dies he wants an epitaph in tiny writing so visitors will have to step close to his gravestone to read it. When they can finally see it, they’ll discover it says: “You’re standing on my b***s”.
And the krater was the vase for mixing water and wine for gatherings, so, that along with the 20er moon encapsulates the gatherings on that day of the month.
I'm late to the game here, but I'd offer that philosophy - as conceived of in the ancient schools - was always meant to be lived. One chose a school (or took a more eclectic approach as I'd argue Cicero does in certain ways), and lived one's life in accordance with what one learned from one's teacher and one's school: Stoic, Peripatetic, Platonic, Skeptic, Epicurean, etc. As time went on, "religion" moved into that sphere - I'm thinking especially of Christianity, Islam, Buddhism (although some call that a philosophy - depends on the flavor I suppose), especially when those major religions got the imprimatur of government authority... like when the Roman emperor decided it would behoove him to have one emperor, one religion, one empire kind of thing. Later, philosophy became (in the popular and academic mind) a "subject" one studied apart from living one's life. In more recent time, the ancient schools - I'd argue spearheaded by "Stoics" (and, yes, I'm putting it deliberately in quotes) - have seen a revival of sorts, including philosophical counseling. Our little corner of the internet is one of the ways Epicurus' philosophy is part of that renewal, revival, and renaissance.
As far as ...
As 21st-century Epicureans, how do you integrate it into your daily life? Is there any particular structure or set of practices involved?
I try to incorporate the personal responsibility of choice/rejection in light of pleasure/pain. I try to keep perspective when it comes to the temporary nature of pain (NOT always easy in the moment!!). I try to ingrain VS35 in my thinking:
35. Don't ruin the things you have by wanting what you don't have, but realize that they too are things you once did wish for. οὐ δεῖ λυμαίνεσθαι τὰ παρόντα τῶν ἀπόντων ἐπιθυμίᾳ, ἀλλʼ ἐπιλογίζεσθαι ὅτι καὶ ταῦτα τῶν εὐκταίων ἦν.
I even have it hanging inconspicuously on my office door at work.
If I'm thirsty, and convince myself that I need to have soda, beer, or whatever, might that also be an example? After all, very often a glass of water will do just fine.
On this point, yes, water would quench your thirst. But if the soda, beer, or whatever doesn't cause undue hardship to acquire or provide more pain than pleasure, I truly don't think Epicurus has any injunction against choosing that option. I regularly go back to the idea that Epicurus - on occasion - would limit himself to just enough simple food to gauge what amount it really took for him to live pleasurably, to be happy, so he would know that IF it was necessary to live on that amount, he could do it. Given whatever circumstances might come up in his life, he was confident in his ability to find pleasure IF it came down to it by experimenting from time to time in this way. I'm utterly convinced he did NOT live this way all the time.
As others have mentioned, Epicurus took part in commemorations (rituals) of his own birthday, his family's, his friends, and took part in the large city festivals regularly. I think you can also incorporate an Epicurean mindset when taking part in holidays - even if you attend church services as pro forma with family. Epicurus and the early Epicureans took part in rituals and processions and other civic affairs that paid homage and sacrifice to the gods; but I'm convinced they were not (mentally) taking part the way most in the crowds were participating. They saw the gods differently, but could take pleasure in the festivities and even the sacrifices which were a part of every civic festival. So, enjoy our (American) secular festivities like Thanksgiving, or "religious/secular" events like Christmas.. but feel free to put your own Epicurean spin on things even its only to yourself.
That configuration immediately reminded me of...
"Epicureanism, the final philosophy... Where no philosophy has gone before..."
I'm willing to try – it's not like we need to invest our life savings or anything – and just see where we end up
As Don would say BY ZEUS that's the kind of attitude we need here on lots of things!
I appreciate the enthusiasm; but, honestly, I'm not sure what "trying" looks like in this context. I swear I don't want to be difficult. However, it seems to me we can't even come to a consensus on this thread. And if we did, what then? Everyone starts using it (is mandated to use it?) on social media. Everyone buys a hat or jewelry with THE symbol on it and starts wearing it? And how to get the Society of Epicurus to buy in? They're using the Tau/Phi combo symbol. It's a fun discussion, but I don't understand the logistics of getting something to the point of catching on.
FYI
I'd also bring up that saints' medals and crucifixes (with the body of Jesus) still are popular with the Catholic crowd, ex. https://www.smalldevotions.com/collections/catholic-medals
Additionally, Julia , if you or anyone would like to wear a waning gibbous moon as a personal expression of a dedication to Epicurean philosophy, I think that would be great. The 20er moon is a nice graphic symbol. I just remain skeptical of the ability of our little forum to essentially vote (in the widest sense) on a new symbol to represent the school and to have it catch on. I could be wrong, but even in this thread there are a myriad of reactions to it. Unfortunately, the waning gibbous moon symbol *as a symbol* doesn't appear to have historical precedent for the school although the name "Twentier" was definitely applied historically to the Epicureans. The face of Epicurus does have historical foundations to being displayed by students of the school, enough so to even be mocked by Cicero (it was Cicero, right?).
Happy Eikas, hoi philoi kai hai philai!
I despise AI for artwork on a number of levels... But that's not bad. I'd certainly prefer someone using that as a prompt and not using that.
Perhaps a typo there Don ? Not sure what you mean....
Which part?
1. I despise the use of AI for creating artwork (Copilot in this case) . It violates copyright with its ingestion of images from which to "learn." It deprives humans of exercising creativity.
2. That said, it pains me to say "That's not bad." I can appreciate what it came up with, but the way it came up with it is the problem.
3. If a human wanted to use that AI-generated image as a prompt to create a line drawing, I would find that preferable.
4. In light of all that, I'd greatly prefer that particular AI-generated image NOT be used as "the symbol" of the school.
That's my personal opinion.
I despise AI for artwork on a number of levels... But that's not bad. I'd certainly prefer someone using that as a prompt and not using that.
The American Atheists symbol.
I'm going to go off on a bit of a tangent here, but it's adjacent to ...
You'd have to promote your symbol!
From my perspective (*broadly* generalizing to the point of stereotyping - there: caveat stated), the majority of humans - or at least *many* humans - don't like ambiguity. It's easier to live a world with cut and dried rules. Rules also make it easier to enforce a structure, a hierarchy, and in-group and an out-group. This also relates to this current thread...
Epicurean philosophy, as it's advocated for on this forum (and I think the interpretation here is generally in the right direction), is big on ambiguity, personal responsibility, contextual application of practice, etc. One does not find a Ten Commandments, A Five Pillars, etc. There is no cosmic authority or priesthood asserting "my way or the highway." People who want to point to a prooftext for their position will find it a little more difficult in the extant writings. For these reasons, it will always be difficult to get a wide community. That said, I also think there are "levels" of understanding that could benefit people of many inclinations. The contextual nature of the philosophy also could lend itself to misunderstanding and shallower and deeper students. But then we get into the "no true Epicurean" would do ABC that we got into in the other thread linked above. Who gets to name the "true Epicureans"?
He gets us!
If we did have "He Gets Us" Super Bowl ads, what would that mean? IF we marketed WWED bracelets (What Would Epicurus Do? - It should be SFOTSE in my opinion but I digress), what *would* Epicurus do in any given situation (other than seek the most pleasure)? But what would that mean? And he "gets us"... what does that mean?
Okay, I'm admittedly being a little provocative.
From what I understand, Epicurus calls us:
Epicureanism has a lot of gray areas, not a lot of black and white answers. There is no "Thou shalt not" list. If someone is even interested if they would see a "He Gets Us" commercial or sees a WWED/SFOTSE bracelet, where do you start?? AxA 's meet-ups are a great real-world example of the benefits (and potential hazards) of opening up an Epicurean social gathering for discussion.
I'm not saying it can't be done. I look at the way the Stoics have cornered the market for ancient philosophy reborn... So... I guess... if they can do it... Why not the Epicureans?
LOL... I may have talked myself out of a pessimistic perspective... then again.... (insert more pondering here 
)
FYI
PD10....the evil of life. ...ὅ περ ἐστὶ τὸ κακόν. NOTE: NO"of life" just "THAT (περ adds emphasis) is the evil. (I would suggest τὸ κακόν has the same connotation as ταγαθον (tagathon) "the highest good.")
PD28 Evil doesn't seem to be in the original. Hicks: 28. The same conviction which inspires confidence that nothing we have to fear is eternal or even of long duration, also enables us to see that even in our limited conditions of life nothing enhances our security so much as friendship. (See @Eikadistes ' PD compilation too)
PD34 Ἡ ἀδικία οὐ καθ᾽ ἑαυτὴν κακόν,
In Menoikeus, the word translated evil is overwhelmingly κακός (kakos). Except for 125: οὐθὲν γάρ ἐστιν ἐν τῷ ζῆν δεινὸν τῷ κατειληφότι γνησίως τὸ μηθὲν ὑπάρχειν ἐν τῷ μὴ ζῆν δεινόν.
For there is nothing terrible in living for the one who truly comprehends that there is nothing terrible in not living."
The same word as the 4th line of the Tetraphatmakos.
Henry George Liddell, Robert Scott, A Greek-English Lexicon, κα^κός
Wiktionary has 93 head words listed for this word from Woodhouse, S. C. (1910) English–Greek Dictionary: A Vocabulary of the Attic Language
Glossarium
Yes on page 677, Usener says "τρικαλίνδητος, τρικυλίνδητος. ac similiter τρικυμία dicta. Epicurus dicit 'paratus sum ad vos quocumque iubebitis me ut trochum praecipiti cursu volventem agere (trudere)'"
So he takes it as as a colloquialism, but based on the wheel imagery.
"Epicurus says 'I am ready to go wherever you order me to go, as if I were a little whirling at a headlong course (to push)'" (via Google Translate)
Quote from Joshua[footnote 35.] Clay (1998: 247), who offers the translation “on a three-wheeled cart,” stresses the writer’s “enthusiasm and warmth.”
Clay 1998 is from Diskin Clay. Paradosis & Survival: Three Chapters in the History of Epicurean Philsophy. University of Michigan Press: Ann Arbor, 1998. p. 247.
...the letter Epicurus wrote to Themista in Lampsacus, telling her that if she and Leonteus could not come to him, he would join them "on a three-wheeled cart" (τρικυλιστος) wherever they say. 51
51. As the phrase is sometimes rendered; in his Loeb translation of Diogenes Laertius, R.D. Hicks renders the adjective "to spin thrice on my own axis." For a less enthusiastic interpretation, cf. Usener's Glossarium Epicureum, edd. M. Gigante and W. Schmid (Rome 1997) 677.
The Usnener reference might be available from Bryan. Bryan Do I remember you have a copy of the Glossarium?
I also saw:
So, the spinning three times and intertwining could refer to some kind of dancing. After all, friendship dances round in a circle as in a chorus.
For reference for the garland:
Henry George Liddell, Robert Scott, A Greek-English Lexicon, Κκ , κύκνοψις , κυ^λ-ιστός
I like the garland idea but I'm also intrigued by the dance possibility. Garlands are usually stephanos?
More on garlands;
On first blush, I like where you're going since it has that festive connotation.
I'll get back to you ASAP
PS I'm also at a craft beer festival so ...
I'm curious to know what you've found from Clay,
Definitely on my list of things to do. I was able to pick it up yesterday. On quick glance, he seems to entertain the 3-wheel cart but there's also footnote to the Glossarium Epicurean. I may have to hit Bryan up for a lookup.
