Posts by Kalosyni

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  • Possible use of the Pythagorean exercise called "evening review" for Epicurean purposes.

    Quote from Daniel188

    My intention wasn't necessarily to demonstrate that Seneca could offer any useful philosophical advice for Epicureans. Rather, I'm aiming to distill the specific exercise itself. In this case, regularly reviewing everyday events in order to learn from them.

    In fact, I could have omitted Seneca's quote from this post altogether. I included it more as a curiosity that some ancient people used something like this.

    I didn't see this post till after posting my reply.

    But it is ending up as a fun "compare and contrast". (Hopefully fun, lol). :saint:

  • Possible use of the Pythagorean exercise called "evening review" for Epicurean purposes.

    Here is the first part of the quote above, which has a different goal than in Epicurean philosophy:

    "All our senses should be educated into strength: they are naturally able to endure much, provided that the spirit forbears to spoil them. The spirit ought to be brought up for examination daily. It was the custom of Sextius when the day was over, and he had betaken himself to rest, to inquire of his spirit: “What bad habit of yours have you cured to-day? what vice have you checked? in what respect are you better?”

    I seems to suggest that a "perfectly virtuous" person will live a pleasant life, however it is also brings with the suggestion that this can only be done through the subjugation of emotions. This is not Epicurean, as we need emotions to see what is pleasurable and what is painful. The only people who need to subjugate their emotions are those who are pursuing empty/vain desires (great wealth, high status, etc) - since these are are difficult and painful to pursue.

    There are times that anger is helpful, which is talked about by Philodemus. So that is an added layer that isn't covered here.

    I would suggest doing internal self-reflection only on an as needed basis (and not nightly), when one feels internal distress. One could examine what is going on and think about how to make better choices in the future. Self-harm from over-indulgence (food or alcohol) results in physical discomfort, and the Epicurean takes note of bad results and thinks about what to do differently next time. Also, the Epicurean naturally understands that any time one causes harm to another human being that there will be consequences -- mental uneasiness and disturbance will result and the person harmed will seek restitution or retribution, lawfully or otherwise (or their friends or family will seek restitution or retribution) -- or if minor harmful actions are done then their reputation and trust will be lost.

    Quote from Daniel188

    We reflect on what we've accomplished from our planned tasks. We appreciate ourselves for completing them and allow ourselves to feel satisfied with our goals.

    We reflect on what we didn't achieve and why. Was it due to a lack of desire, fatigue, or perhaps something that happened during the day that caused us to lose motivation? We don't rely on first impressions, which are often misleading, caused by regret or irritation. We try to calmly find the real cause of our failure.

    The words here seems to point toward something that ought to be reflected on when starting ones day at an office or job -- a professional work issue -- and possibly the need to implement good time management skills.

    Instead of thinking about work at the end of the day, it seems like an Epicurean might be more focused on all the pleasant things that happened - practicing gratitude for ones friends and family and reliving any happy/fun/pleasurable events that happened earlier in the day...anything that one appreciates.

    So now thinking... an Epicurean might like to create a nightly habit of practicing gratitude and appreciation, and happy recollections on a nightly basis. :)

  • Defining and Summarizing Epicurean Ethics

    Quote from Eikadistes

    I'm fond of our Golden Rule, which might be a candidate (KD32):

    μὴ βλάπτειν μηδὲ βλάπτεσθαι

    neither harm nor be harmed

    Though, that's just the formula for justice. The formula for an ethics of pleasure also includes being "noble" and "prudent", in addition to being "just" (KD5). At least, KD32 is a nice line I like to dispense.

    Thanks! ...all of that needs to be included in a list of Epicurean ethics.

  • Description of Member Levels

    We are in the process of revising our member level designations, and we will eventually post these in a more prominent place. These levels have evolved over the years to designate different things, and they will likely evolve in the future.

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    *****

    Edit note: The contents of this post were edited and approved by the Forum Admin.

  • Defining and Summarizing Epicurean Ethics

    Here is an example of what I am thinking regarding definitions, however these could depend on subjective understanding of Epicurean ethics. This just a starting point, as I will have more. Then after the definitions, the summarized principals could follow.

    I do see that this could create debate, as everyone uses words differently, so very subjective...but will give it a try anyway. 8o (These will likely be subject to change as I develop this further).

    *****

    pleasure - both physical and mental enjoyment of "all of life".

    all of life - past, present, and future.

    eudaimonia - well-being; and the same as the enjoyment of all of life.

    the highest pleasures - contain no pain and do not lead to future painful states.

    variation of sensation - a type of temporary physical pleasure that occurs after pains of the body are removed.

  • General View vs Detailed Exposition of Natural Physics

    In last night's Zoom an interesting idea came up regarding science and our understanding of the universe...that once it is understood that everything is natural and that observation is the basis, then the principals are revealed again and again, so that though likely that some modern thinkers/scientists read Lucretius, it is also likely that they could develop their ideas without having known of Epicurus or his natural physics, simply because of clear understanding and observation of the natural world.

    If anyone at last night's meeting can expain/say this better, please do TauPhi  Joshua  Bryan

  • General View vs Detailed Exposition of Natural Physics

    Here is an excerpt from an old post regarding DeWitt's 12 point summary:

    You can read the original post and thread: over here.

  • General View vs Detailed Exposition of Natural Physics

    Quote from Cassius
    Quote from Kalosyni

    Perhaps one way to deal with this could be similar to how in our time we have legal documents which often have a long list of word definitions given before the main part of the legal explanation.

    So what you are exploring are 'formats" such as timeline vs spreadsheet vs venn diagram -- methods of presenting or visualizing data?

    That could be good for the natural physics principals.

    But I am thinking that would not work for ethics, because defining words could require several long sentences. I started a new thread to discuss development of a new list of Epicurean ethics (click to go to that thread).

  • Defining and Summarizing Epicurean Ethics

    I've been wondering if it is possible to summarize Epicurean ethics into shorter statements, in much the same manner as DeWitt came up with 12 points of natural physics.

    But the mental world is different than the physical world -- you can point to physical objects and observe their behavior, but you can't physically point to internal states of pleasure and pain since they are internal and subjective.

    And I am wondering if this is possible to do for Epicurean ethics, but because of word usage such as "pleasure" "gods" etc. it would be difficult to do. Much of ethics can't be boiled down to single short phrases without introducing ambiguities and the attempt to do so has been the origin of incorrect interpretations (such incorrect interpretations as ataraxia being more important then eudaimonia) -- one error in reasoning causes incorrect conclusions.

    Perhaps one way to deal with this could be similar to how in our time we have legal documents which often have a long list of word definitions given before the main part of the legal explanation.

    Also we need to have all the text on ethics layed out and then work toward creating the list.

    Cassius has already done much on this in introductory material and videos, yet I believe that there are some points which haven't been added yet, and also I'd like to see them said in a more direct (simple) manner.

  • General View vs Detailed Exposition of Natural Physics

    I've been thinking about how the following quote from Herodotus was said with regard to Epicurean natural physics -- but not with regard to ethics.

    So each of the Epicurean natural physics principals could be summed up in one phrase (or short sentence)-- and which DeWitt gathered from Lucretius into the 12 principals.

    Here is the quote I am referring to.

    "For we have frequent need of the general view, but not so often of the detailed exposition. Indeed it is necessary to go back on the main principles, and constantly to fix in one’s memory enough to give one the most essential comprehension of the truth. And in fact the accurate knowledge of details will be fully discovered if the general principles in the various departments are thoroughly grasped and borne in mind; for even in the case of one fully initiated the most essential feature in all accurate knowledge is the capacity to make a rapid use of observation and mental apprehension, and this can be done if everything is summed up in elementary principles and formulae. For it is not possible for anyone to abbreviate the complete course through the whole system, if he cannot embrace in his own mind by means of short formulae all that might be set out with accuracy in detail."

    I am wondering if this isn't possible to do for Epicurean ethics because of word usage such as "pleasure" "gods" etc. -- so therefore it would be difficult to boil down much of the ethics to single short phrases -- and the attempt to do so has likely been the origin of incorrect interpretations (such incorrect interpretations as ataraxia being more important then eudaimonia) -- one error in reasoning causes incorrect conclusions.

    Perhaps one way to deal with this could be similar to how in our time we have legal documents which often have a long list of word definitions given before the main part of the legal explanation.

    Also to consider how the physical world is different than the mental world -- you can point to physical objects and observe their behavior -- but you can't physically point to internal states of pleasure and pain since they are internal and subjective.

    I'm starting a separate thread regarding the idea of defining and summarizing Epicurean ethics over here.

  • Good Website for Self-Help and Learning Coping Skills (dealing with depression etc.)

    I happened upon this and wanted to share...have not read all the entries, but some aspects seem compatible to Epicureanism...looks to be helpful toward removing severe mental pains:

    Learn Skills — Now Matters Now
    No matter the kind of emotional hell you're in right now, there’s a way through
    nowmattersnow.org
    Quote

    What choice do you want to make today?

    We use five choices to build meaningful lives and reduce pain. Each choice is connected to a series of evidence-based coping skills and resources.

    Edit note: This website also gives resources to get out of suicidal ideation.

  • Article By Dr. Emily Austin - "Epicurus And The Politics Of The Fear Of Death"

    Quote from DaveT

    Could there be a nugget later on that made it useful to me? Perhaps, but overall the paper didn't make me care enough to find out.

    I feel very differently than you do DaveT and I think it provides an excellent springboard for discussing many aspects of death and dying. Perhaps you feel very confident that you have conquered all your fears for all aspects of death and pain. But for those of us who still have work to do, for the upcoming Fourth Sunday, I'll present some discussion questions which I believe will provide some helpful "existential therapy".

    Likely some aspects of the paper will be used more "lightly" and other aspects more "deeply", so my goal is not to only approach it from an "academic" aspect, but also from human life and feeling.

    Reading the article is optional for attendees, as I will do a short presentation before opening up the discussion.

  • Article By Dr. Emily Austin - "Epicurus And The Politics Of The Fear Of Death"

    --fyi to everyone--We are setting the Fourth Sunday to discuss this article--open to all fully registered members.

    Thread

    Fourth Sunday Zoom - December 28, 2025 - Epicurean Philosophy Discussion - Agenda



    Meeting Announcement: Sunday, December 28, 2025 - Epicurean Philosophy Discussion Via Zoom.

    We will discuss the article: "Epicurus on the Politics of Fearing Death" by Emily Austin.

    Here is a link to the post which contains the article link:

    Article By Dr. Emily Austin - "Epicurus And The Politics Of The Fear Of Death" Fourth Sunday discussion is open to all forum members who have completed their registration by replying to their welcome thread.

    If you have not previously attended a Sunday Zoom,…
    Kalosyni
    December 12, 2025 at 2:38 PM

  • Fourth Sunday Zoom - December 28, 2025 - Epicurean Philosophy Discussion - Agenda

    Meeting Announcement: Sunday, December 28, 2025 - Epicurean Philosophy Discussion Via Zoom.

    We will discuss the article: "Epicurus on the Politics of Fearing Death" by Emily Austin.

    Here is a link to the post which contains the article link:

    Fourth Sunday discussion is open to all forum members who have completed their registration by replying to their welcome thread.

    If you have not previously attended a Sunday Zoom, please message Cassius or Kalosyni to RSVP to this meeting. The Zoom link will be given out the day before the meeting.

    We also look forward to seeing longterm members join in on this more active discussion meeting format (co-facilitated by Kalosyni).

    Hope to see you there! :)

    **************

    Edit note: Reading the article is optional for attendees, as Kalosyni will do a short presentation before opening up the discussion.

  • Article By Dr. Emily Austin - "Epicurus And The Politics Of The Fear Of Death"

    In the real world of actual experience, I'd like to question whether or not you can easily separate the "fear of the state of being dead" from "the fear of the process of dying".

    This year I got the flu twice, and it was really bad in January, and slightly not as painful when I got it at the start of November. Everyone knows both from experience and modern medicine that most people that are in generally good health recover from the flu. But imagine experiencing some sickness and not knowing if you were going to die from it. Even now with modern medicine, there are times when it is unclear if a sick or injured person is going to recover or eventually die, and so that uncertainty could cause anxiety.

    It would seem that if you "feel okay with" the concept of death, then the process of dying should theoretically not cause as much anxiety.

    Here is a movie that might go with this discussion:

  • Epicurus vs Aristotle: the Role of Reason vs Sensation Seeking?

    Quoting Joshua, quoting the Letter to Herodotus:

    [38] For this purpose it is essential that the first mental image associated with each word should be regarded, and that there should be no need of explanation, if we are really to have a standard to which to refer a problem of investigation or reflection or a mental inference. And besides we must keep all our investigations in accord with our sensations, and in particular with the immediate apprehensions whether of the mind or of any one of the instruments of judgment, and likewise in accord with the feelings existing in us, in order that we may have indications whereby we may judge both the problem of sense perception and the unseen.

    Quote from Joshua

    the difference between a priori and a posteriori claims of knowledge


    I looked up the difference because I don't use those words in everyday life, and wanted to get a better understanding:

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