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I just found this, and it looks like a worthwhile read, and may be good for those who want a clear presentation of things -- Chapter 7 -- starts with a very clear introduction and then at about 5 pages into it, goes into a comparison of kinetic/kastastematic. I didn't get very far into it, so not sure what his full take on Epicureanism is. (Is this already referenced somewhere on the forum?)
"Pleasure in Ancient Greek Philosophy" by David Wolfsdorf
There is so much good stuff coming up here in this thread, yet it feels just beyond my ability to adequately synthesize. Thank you Don for your work on translation, and Godfrey you added some good stuff too.
And Cassius thank you for holding the line and your explanation in the above post. I would add that your label of the "Wikipedia-Epicureans" would refer to the "tranquility-as-the-goal-Epicureans". You continue to uphold the "fullness-of-pleasure-Epicureans" as the best way to bring forward the philosophy to the next generation -- and which is why I came onto this forum.
I think there are many layers to all this, such as if someone is hoping for a therapeutic benefit from Epicureanism -- and yes I confess that is me!
Until we create a kind of "Epicurean bible" we will continue to have these discussions and it will be difficult to bring the philosophy to the next generation.
So what are we REALLY talking about in this issue?
Did Epicurus hold that the "healthy functioning of the organism" is a pleasure? HECK YES!Did Epicurus hold that a background sense of calmness and tranquility is also a pleasure? HECK YES!
Did Epicurus hold that a confident continuation of our present state of pleasure is also a pleasure? HECK YES!
Did Epicurus hold that our ideal state of functioning to be filling our experience pleasures and thereby eliminating from our experience all pains? HECK YES!
This is the kind of stuff that needs to go into a book (together with Epicurus' writings).
And I agree on not using the word "katastematic".
there isn't a list of "unnecessary" absolutes out there that end up pointing us to life in the proverbial cave in pursuit of only those that are "necessary."
From Letter to Menoikos: 'Third, keep in mind that some desires are natural whereas others are groundless; that among the natural desires some are natural and necessary whereas others are merely natural; and that among the necessary desires some are necessary for happiness, some for physical health, and some for life itself."
There is just this very open way of referring to different desires, and as I think about it then it would only make sense if Epicurus had clearly defined all of these categories.
Since we are limited by having only the very few remains of Epicurus' writings through other sources, then in some sense we must all be "neo-Epicurean". Also, there are circumstances in modern life that are much different than in Epicurus' time, which may alter how the teachings should be interpreted.
Maybe there was a list, but it has been lost? Don quoted this in another thread:
Seneca, Letter 66: For the absolute good of man’s nature is satisfied with peace in the body and peace in the soul. I can show you at this moment in the writings of Epicurus a graded list of goods just like that of our own school. For there are some things, he declares, which he prefers should fall to his lot, such as bodily rest free from all inconvenience, and relaxation of the soul as it takes delight in the contemplation of its own goods.
Thinking we should cross reference to this thread:
Here is some info on the history of Ancient Athens during the time that Epicurus was alive.
Wikipedia says Epicurus lived 341-270BC. Diogenes Laertius says 341-271BC.
The following short section is from Wikipedia:
Further information: Hellenistic Greece, Lamian War, Phocion, Demetrius of Phalerum, Chremonidean War, Second Macedonian War, First Mithridatic War, Lycurgus of Athens, Antigonid dynasty, and Seleucid Empire
Shortly after the death of Alexander the Great, Antipater and Craterus became joint generals of Greece and Macedonia.[21] Athens joined Aetolia and Thessaly in facing their power, known as the Lamian War.[22] Craterus fell in a battle against Eumenes in 320 BC,[23] leaving Antipater alone to rule for a year, till his death in 319 BC.[24] Athens had a central role in the struggle for his succession, when Antipater's son, Cassander, secured the Piraeus leaving Athens without a source of supplies,[21] to contest Antipeter's successor, Polyperchon. To consolidate power against Cassander, Polyperchon restored Athens's democracy, as it was before the Lamian War. However, after losing the fleet one year prior, Polyperchon had to flee Macedon when in 316 BC Cassander secured control of Athens. Cassander appointed Demetrius of Phalerum as head of the administration of Athens. Demetrius remained in power until 307 BC when Cassander's enemy, Demetrius Poliorcetes captured Athens,[25] and Macedon, ending the short-lived Antipatrid dynasty and installing his own.
After the Pyrrhic War (280–275 BC) Rome asserted its hegemony over Magna Grecia and became increasingly involved in Greece and the Balkans peninsula.
Cassius, I see what you are saying, that you are saying that it looks like the Wikipedia article is saying that the goal of life is living a quiet and simple life and not doing anything fun.
Yet I was seeing the Wikipedia entry as encompassing a greater whole and including all pleasures, but I was wrong to assume that everyone else could see it that way as well - especially those who haven't studied as much will end up misunderstanding. So it is good that you explain this again. I see that I need to be more careful as to how I express this in the future, to make sure it is clearer.
From the Letter to Menoikeus: "Reflect on what brings happiness, because if you have that you have everything, but if not you will do everything to attain it."
Every pleasure is good, but if you are living in such a way as which causes you to often have a disturbed mind or causes you unnatural levels of physical pain, then your happiness will be very short lived.
And so now, for example, this would mean that anyone who wants to engage in politics or running for political office and while also adequately maintaining their sanity and their peace of mind is welcome to do so - in other words if they can live happily and enjoyably - then they would be following the wisdom of Epicurean philosophy. That's how I see it 
These article is a bit beyond me (without starting at the beginning and reading it all the way through, which I don't want to do).
Here is a definition from Wikipedia: "In Epicurean philosophy, katastematic pleasure is pleasure felt when being in a state of freedom from need or want, as opposed to kinetic pleasure, which is felt while performing a gratifying activity. [1][2] Absence of pain, aponia, and lack of disturbance of mind, ataraxia, are two of the katastematic pleasures and often seen as the focal ones to Epicurus."
Sometimes engaging in a kinetic pleasure results in katastematic pleasure -- for example: eating healthy food in just the right quantity, and the enjoyable activity (kinetic pleasure) only lasts maybe ten minutes while you are eating, but the katastematic pleasure lasts maybe 3 or so hours. Then maybe you get hungry again and would eat a small healthy snack to hold you over till your next meal.
I think it would be safe to say that all kinetic pleasures are good, but we may choose not to do them if they result in much worse pains, if they create undue anxiety or physical pain. PD 8 -
"No pleasure is bad in itself; but the means of paying for some pleasures bring with them disturbances many times greater than the pleasures themselves".
This all makes more sense if we think about the differences in people and preferences. An introvert will be more sensitive to internal bodily feelings and likely will put much more emphasis on feeling katastematic pleasure -- even being much more likely to sense the presence of katastesmatic pleasure compared to an extrovert. An extrovert is busy moving and doing things and processes bodily sensations differently than an introvert (and so may need to put more effort into practicing PD 8 making sure not to over-indulge in pleasures that produce bad pains or bad results in the future).
Here is another idea, just a rough sketch:
Hi GetulioVargasZ,
Welcome to the forum!
I saw your wall post, but this is a better place for starting a dialog, so that others can more easily see posts and participate.
If you would like to share a little about your background and any Epicurean books or topics that you have studied or are currently studying? And we would love to hear about what particular aspects of Epicureanism you most enjoy?
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Okay that's great to see it posted on Facebook! 
We live in a time in which we have access to knowledge to scientifically understand phenomenon and we value science as the tool for the proper understanding of the world. Proper knowledge about the world dispels fear and anxiety and most importantly leads to making more prudent decisions. Proper knowledge also helps maintain peace of mind as a foundation from which to more deeply enjoy pleasures which arise.
After a recent move to a place which gets frequent thunderstorms, I noticed a lightening warning sign posted in a very big open park near where I live. I've lived most of my life in places with very few thunderstorms, so never had to think about it before. Here is a good read on the science of lightening. Also the National Weather service lightening safety tips.
Beyond observable phenonmena, there have been incorrect ideas (myths) in our current times which gain a following on the internet - for example past stories about a possible flip of magnetic poles -- read here about why not to panic. Rather than observable phenonmena, this is dealing with the hype we may encounter on the internet and in the news.
Yet there is other science which points toward very real potential future problems, such as a strong solar flare disrupting the power grid, all electronics, and the internet. I would be curious here to know how others think about such things -- and does pondering the uncertainty of the future bring us back around to focus on enjoying more sensory and active pleasures?
The closest think that comes to me regarding "homeostasis" is Vatican Saying 11 - "For most people, to be quiet is to be numb and to be active is to be frenzied." And so this is pointing at something which is neither.
Just like katastematic pleasure may be more highly valued for introverts, so too "homeostasis" may be more highly valued for introverts. Introverts are more sensitive to the internal feeling of the body.
Don I don't remember if there is an article or discussion you may have posted some time ago on "homeostasis"? Or if you can post a link to an earlier discussion?
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I am really enjoying this thread!! (and I need to re-read from beginning to end, as may have missed reading a few entries). For me all of this discussion is the basis of well-being and happiness. And we can see what Epicurus may or may not have said. And we can also apply all of this in a practical way.
For example, yesterday I had a wonderful lunch with a good friend and I felt both very satisfied and also that I had eaten more than what I needed (and so felt overly full). But then not too much later after that, the idea of getting ice cream came to me, but I waited a few hours before getting some. The pleasure of the ice cream lasted only a short time, and then I felt too full again. So what was this craving, I wondered. Then I wondered if eating ice cream was a way to try to deal with any feelings of uncertainty, or was is boredom?
I have to say that for me, I am starting to see how eating just enough to relieve hunger provides a sense of well-being that "feels better" and "lasts longer" than eating when you aren't really hungry.
Everyone would intuitively want the longer portion, so what Epicurus is doing is showing a way of looking at the issue that satisfies us that we are not missing anything new and categorically different by not having the longer time....
...This is something that a pig cannot do, but also something that does not appear (to us) to bother the pig. We have the need for the analysis only because it bothers us if we don't.
This to me points to some deeper ideas that I would love to get into, however I am short on time today so will have to come back to this later. I would say that if anyone closely observes the nature and experience of pleasure over time, then it will make sense.
Eikadistes, for some reason my tablet doesn't want to open the second two images. You might have better software for making graphics -- can you make this pig white with a yellow circle behind it?
