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Posts by Kalosyni

  • Alexa in the Garden of Epicurus

    • Kalosyni
    • August 21, 2025 at 1:52 PM

    Eikadistes your post got me wondering and so I found this on a Wikipedia site:

    Quote

    Ancient Greece

    Left: Reconstructed Blond Kouros's Head of the Acropolis, c. 480 BC.
    Right: Ganymede, a Trojan youth, rolling a hoop, Attic vase c. 500 BC.

    Most people in ancient Greece had dark hair and, as a result of this, the Greeks found blond hair immensely fascinating.[citation needed] In the Homeric epics, Menelaus the king of the Spartans is, together with some other Achaean leaders, portrayed as blond.[67] Other light-haired characters in the Homeric poems are Peleus, Achilles, Meleager, Agamede, and Rhadamanthys.[67] The traces of hair color on Greek korai probably reflect the colors the artists saw in natural hair;[68] these colors include a broad diversity of shades of blond, red and brown.[68] The minority of statues with blond hair range from strawberry blond up to platinum blond.[68]

    Sappho of Lesbos (c. 630–570 BC) wrote that purple-colored wraps as headdress were good enough, except if the hair was blond: "...for the girl who has hair that is yellower than a torch [it is better to decorate it] with wreaths of flowers in bloom."[69] Sappho's contemporary Alcman praised golden hair as one of the most desirable qualities of a beautiful woman,[citation needed] describing in various poems "the girl with the yellow hair" and a girl "with the hair like purest gold".[70]

    In the fifth century BC, the sculptor Pheidias may have depicted the Greek goddess of wisdom Athena's hair using gold in his famous statue of Athena Parthenos, which was displayed inside the Parthenon.[71] The Greeks thought of the Thracians who lived to the north as having reddish-blond hair.[72] Because many Greek slaves were captured from Thrace, slaves were stereotyped as blond or red-headed.[72] "Xanthias" (Ξανθίας), meaning "reddish blond", was a common name for slaves in ancient Greece[72][73] and a slave by this name appears in many of the comedies of Aristophanes.[73] Historian and Egyptologist Joann Fletcher asserts that the Macedonian ruler Alexander the Great and members of the Macedonian Greek Ptolemaic dynasty of Hellenistic Egypt had blond hair, such as Arsinoe II and Berenice II.[74] Additionally, the ancient Greek lyric poet Bacchylides wrote of "the blonde daughters of the Lacedaemonians" (Spartans),[75] while also noting the light hair of athletes at the Nemean Games.[76]

    Greek prostitutes frequently dyed their hair blond using saffron dyes or colored powders.[77] Blond dye was highly expensive, took great effort to apply, and smelled repugnant,[77] but none of these factors inhibited Greek prostitutes from dying their hair.[77] As a result of this and the natural rarity of blond hair in the Mediterranean region, by the fourth century BC, blond hair was inextricably associated with prostitutes.[77] The comic playwright Menander (c. 342/41–c. 290 BC) protests that "no chaste woman ought to make her hair yellow".[77] At another point, he deplores blond hair dye as dangerous: "What can we women do wise or brilliant, who sit with hair dyed yellow, outraging the character of gentlewomen, causing the overthrow of houses, the ruin of nuptials, and accusations on the part of children?"

    Display More

    Source: https://en.wikipedia.org/wiki/Blond

    Perhaps then this, from the Wikipedia:

    "The comic playwright Menander (c. 342/41–c. 290 BC) protests that "no chaste woman ought to make her hair yellow".[77]

    ...so then she definitely looks like a hetaira.

    ...and I probably had to specifically ask the AI to make her hair blond. :saint:

  • Alexa in the Garden of Epicurus

    • Kalosyni
    • August 21, 2025 at 10:14 AM

    As an artist who always struggled with drawing proper proportions, I've done lots of experimentation with AI art (but only with using free programs). It seems lately that I am not able to get as good results as I did in the past, so now I mainly have been doing collaging with Canva.

    But just for fun, here is an AI picture from last year (the prompt that I likely used was something like: beautiful ancient Greek woman wearing white and reading scroll in a beautiful garden, but likely was much more detailed than that):

    And would name this "Leontion in the Garden".

  • Alexa in the Garden of Epicurus

    • Kalosyni
    • August 21, 2025 at 9:32 AM
    Quote from Don

    Honestly, it would probably be more accurate for Alexa to be masquerading as an Epicurean student but actually to be listening to only report back EVERYTHING to its Stoic or Academic manufacturers so the info can be used against the Garden.

    :D......:/

    I just found this interesting article:

    If any AI became 'misaligned' then the system would hide it just long enough to cause harm — controlling it is a fallacy
    AI "alignment" is a buzzword, not a feasible safety goal.
    www.livescience.com
    Quote

    Given the vast amounts of resources flowing into AI research and development, which is expected to exceed a quarter of a trillion dollars in 2025, why haven't developers been able to solve these problems? My recent peer-reviewed paper in AI & Society shows that AI alignment is a fool's errand: AI safety researchers are attempting the impossible.

    And this article:

    AI could soon think in ways we don't even understand — evading our efforts to keep it aligned — top AI scientists warn
    Researchers at Google and OpenAI, among other companies, have warned that we may not be able to monitor AI's decision-making process for much longer.
    www.livescience.com

    And lots of other articles on AI at the livescience website.

  • Food and Medicine in the Time of the Epicureans in Ancient Greece and Rome

    • Kalosyni
    • August 20, 2025 at 3:38 PM

    I just found this recipe, but finding good and fresh sesame seeds in my neck of the woods might not be easy. (Could probably find them at a health food store, next time I go into a big city).

    This seems like a celebratory type of food...perhaps something which could be served at a Twentieth feast:

    Pasteli | Ancient Greek Honey Sesame Bar | Lemon & Olives | Exploring Greece and Beyond: Mediterranean Diet Tips & Recipes for Wellness, Nutrition, and Healthy Living
    This classic Ancient Greek recipe is for what is know as the world's first energy bar. Made with sesame seeds and honey, give ancient greek pasteli a try
    www.lemonandolives.com

    Ingredients:

    Quote
    • 1 cup sesame seeds
    • 1/3 cup pistachios optional, cut in halves
    • 1/2 cup honey
    • 1 inch lemon peel
    • 1 teaspoon lemon juice
    • 1/4 cup sugar optional
  • Happy Twentieth of August 2025!

    • Kalosyni
    • August 20, 2025 at 8:00 AM

    Happy Twentieth to all Epicurean philosophy readers, students, forum members, and advocates!

  • What is Virtue and what aspects of Virtue does an Epicurean cultivate?

    • Kalosyni
    • August 19, 2025 at 10:04 AM
    Quote from Matteng

    Thanks, I often worry

    that the topic sometimes fades into the background because rivals to Epicurean philosophy often define virtue as the highest good instead of Pleasure.

    One must be careful not to create a false dichotomy like virtue vs. pleasure. In Epicureanism, virtue and pleasure grow together, but virtue gets its value from pleasure, not the other way around. Virtue is the greatest but instrumental good. Therefore, many people (as I used to) unconsciously believe that Stoics, for example, are generally more virtuous than Epicureans, which is nonsense. The path to pleasure/eudaimonia always leads via virtue. I see the biggest difference (virtue or pleasure as the core of eudaimonia/life goal) in that eudaimonia, the good self or inner spirit, is defined by the Stoics as "doing good" while Epicureans define it as "experiencing good."

    Very well said Matteng

    This section of the Letter to Menoeceus points toward choosing actions which are non-harming:

    "He therefore thinks it better to be unfortunate in reasonable action than to prosper in unreason. For it is better in a man’s actions that what is well chosen (should fail, rather than that what is ill chosen) should be successful owing to chance."

    Choosing actions which do not harm others will often (but not every single time) create the best outcome.

  • The Closing Paragraph of the Letter to Menoeceus

    • Kalosyni
    • August 18, 2025 at 8:18 PM

    The phrase "contemplative life" is Christian Catholic, which sounds different than saying "a life of contemplation".

    For Epicurus, contemplate/meditate would have meant to think about, study, and apply philosophy.

  • The Closing Paragraph of the Letter to Menoeceus

    • Kalosyni
    • August 18, 2025 at 4:38 PM

    This is somewhat applicable, and sheds some light on what is being refered to in the closing paragraph of the Letter to Menoeceus, a life of contemplation is like living like the gods (of course, minus the Aristotilian emphasis on virtues).

    Epicurus would have surely written about this from his own perspective, but so much of his writings were lost.

  • The Closing Paragraph of the Letter to Menoeceus

    • Kalosyni
    • August 18, 2025 at 3:19 PM

    "AFTER THE ASCENT: PLATO
    ON BECOMING LIKE GOD" -- JOHN M. ARMSTRONG

    https://citeseerx.ist.psu.edu/document?repid=rep1&type=pdf&doi=0385716796962ba73a5a32453511cd201d6ff973

    From the opening paragraph:

    Quote

    Platonic dialogues indicate that humans should strive to
    become like god. Until recent work by Julia Annas and David Sedley, this had gone largely unnoticed in contemporary Plato scholarship.1 In this article I explore the idea further by arguing that Plato’s
    later conception of god made a difference to how he conceived of becoming like god. In particular, I argue that Plato’s identification of god with νο#ς or intelligence in the Timaeus, Philebus, and Laws
    influences his conception of assimilation to god. Rather than fleeing from the sensible world, becoming like this god commits one to improving it. In the Laws especially, following god requires an effort to unify the city under intelligent law and to educate the citizens in virtue. Plato’s otherworldliness is therefore tempered by—of all things—his theology.

    Ever since ancient Platonists such as Eudorus, Philo, and Alcinous, Plato’s notion of ‘becoming like god’ (/μο'ωσις θε-.) or ‘following god’ (1κ3λουθος θε-.) has been understood to be a flight from this world to a higher one.2 This is due partly to the ancients’ heavy reliance on this Theaetetus passage: But bad things cannot be destroyed, Theodorus, for there must always be something opposed to the good. Nor can they gain a place among gods. Rather, by necessity they haunt mortal nature and this place here. That’s why one must try to flee from here to there as quickly as possible. Fleeing is becoming like god so far as one can, and to become like god is to become just and pious with wisdom. (176 a 5–b 2)

    This shows that there was already the idea of becoming like the gods before Epicurus, but Epicurus has his very different methodology, as we see in the Letter to Menoeceus - and which says "living like a god among men". And this also does bring up a necessity for Epicureans to understand what is meant by "gods".

  • Ecclesiastes what insights can we gleam from it?

    • Kalosyni
    • August 18, 2025 at 7:54 AM

    This thread does bring up the opportunity for a "compare and contrast":

    Quote from Eoghan Gardiner

    Acknowledgment of Life's Uncertainties:

    Ecclesiastes 9:11-12: "Again I saw that under the sun the race is not to the swift, nor the battle to the strong, nor bread to the wise, nor riches to the intelligent, nor favor to those with knowledge, but time and chance happen to them all. For man does not know his time."

    From the Letter to Menoeceus:

    "He thinks that with us lies the chief power in determining events, some of which happen by necessity, and some by chance, and some are within our control; for while necessity cannot be called to account, he sees that chance is inconstant, but that which is in our control is subject to no master, and to it are naturally attached praise and blame."

    Quote from Eikadistes

    I'm organizing some data here

    That looks like something which could be a jumping-board for comparing and contrasting, since some of these ideas are very much permeating our modern times.

  • Ecclesiastes what insights can we gleam from it?

    • Kalosyni
    • August 18, 2025 at 7:40 AM
    Quote from Cassius

    I remember that DeWitt discussed Ecclesiastes relatively at length

    I am surprised to hear that DeWitt made connections between Epicureanism and Ecclesiastes. In my mind there are some very opposite sentiments. Ecclesiastes has a tone of "existential depression"...which then leads to this:

    Quote

    17 I said in mine heart, God shall judge the righteous and the wicked: for there is a time there for every purpose and for every work.

    (Yes it is true...I have not read DeWitt cover to cover).

  • So You Want To Learn Ancient Greek Or Latin?

    • Kalosyni
    • August 16, 2025 at 2:57 PM

    Good thing I didn't get my forum name as a tattoo...

    Looks like γλυκυθυμία rather than καλοσύνη aligns more with my intention when I chose my forum name. :/

    γλυκυθυμία

    From γλῠκῠ́θῡμος (glŭkŭ́thūmos, “sweet-minded”) +‎ -ῐ́ᾱ (-ĭ́ā), from γλῠκῠ́ς (glŭkŭ́s, “sweet”) + θῡμός (thūmós, “soul”).

    Pronunciation

    • IPA(key): /ɡly.ky.tʰyː.mí.aː/ → /ɣly.cy.θyˈmi.a/ → /ɣli.ci.θiˈmi.a/

    Noun

    γλῠκῠθῡμῐ́ᾱ • (glŭkŭthūmĭ́ā) f (genitive γλῠκῠθῡμῐ́ᾱς); first declension

    1. sweetness of mind
    2. kind disposition, kindliness, benevolence

    Inflection

    First declension of ἡ γλῠκῠθῡμῐ́ᾱ; τῆς γλῠκῠθῡμῐ́ᾱς (Attic)

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

    καλοσύνη

    Etymology

    καλός (kalós, “good”) +‎ -οσύνη (-osýni, “-ity, -ness”).

    Noun

    καλοσύνη • (kalosýni) f (plural καλοσύνες)

    1. kindness, goodness, benevolence (the state of being kind; disposition to do good)
    2. kindness, good deed (an instance of kind or charitable behaviour)

    Synonyms

    • αγαθοεργία f (agathoergía)
  • The Fun Habit by Mike Rucker

    • Kalosyni
    • August 15, 2025 at 9:24 AM

    After reading some of this book, thinking...

    Does fun equal novelty? Do you need to have a certain level of reoccurring novelty in life in order to feel happy? ...and I think that this could set you up for feeling unhappy if you feel like you aren't getting enough novelty. The concept of pursuing novelty could be a modern invention, created by the travel industry (big hotel corporations, big restaurant chains, and not too long ago there were travel agencies)...and it is not part of our evolution. Perhaps the idea of pursuing novelty continues to be popular because it can ease the "pains" of modern civilization (indoor desk jobs) as well as a lack of close social interactions.

  • The Fun Habit by Mike Rucker

    • Kalosyni
    • August 15, 2025 at 8:50 AM
    Quote from Don

    The basic premise of Rucker's book is that focusing on happiness (as it is often discussed in relation to the popular conversation in light of positive psychology) is that it emphasizes the gap between how we feel now and how we're *supposed* to feel. Why aren't we happy? Why are they happier than me? We try to - are encouraged to - quantify our level of happiness, then *work* on being happier.

    What Rucker recommends is prioritizing "fun" - I'd paraphrase him by saying "prioritize taking pleasure in your life and your experiences." Of we prioritize "fun" , happiness becomes a welcome by-product. I'd rephrase saying "if we prioritize finding the pleasure in both our everyday experience and in the extravagant pleasures we occasionally experience, well-being / eudaimonia / happiness will be a welcome by-product of living that way."

    I happened to find this book at my library, and I am skimming through it now. Lots of thoughts coming up.

    An interesting idea that Rucker presents is the PLAY model - where you have four quadrants (four categories) that all of your activities fit into: pleasing (high fun, and easy); living (high fun; and challenging); yielding (low fun, but easy); agonizing (low fun, and hard). I've only read the first few chapters of the book so far.

    *****

    I feel like I need more categories than those four, so made up my own:

    • "mundane fun" - provides a lower level of enjoyment, but still more pleasure than pain - things like reading the news online, or any repeative old fun habit that lacks a sense of novelty.
    • "easy fun" - provides relaxation, exercise, mental stimulation, or bodily enjoyment together, and requires a low level of effort while still providing an overall sense of enjoyment.
    • "novelty of exploring and travel fun" - requires driving or travel (and money to pay for gas or airplane ticket, restuarant, hotel, or camping gear and campsite fee) and which provides more pleasure than pain
    • "meaningful fun" - engagement with people (friendship, teaching, giving aid) and which provides more pleasure than pain
    • "researching, learning, studying" - intellectual fun and philosophy!
    • "challenging fun" - requires time, effort, money, or skill development and may or may not come with some level of risk or uncertainty regarding the outcome, and it may not end up providing more pleasure than pain
    • "not really fun" - pleasure and pain are equal (50/50) and doesn't seem worth the effort
    • "very borying" - you'd rather be doing something else
    • "very-not-fun" - physically exhausting or painful, or mentally disturbing or agitating

    The thing is that sometimes we need to do things that are in the last three categories, because it may be necessary in order to prevent greater pain from arising in the future, or for the sake of procuring basic necessities, or sometimes as a basis that leads to greater pleasure in the future.

  • "Kepos" - Epicurus' Garden Name, Location, History

    • Kalosyni
    • August 14, 2025 at 2:15 PM

    For anyone who has an understanding of ancient Greek language ( Bryan   Don   Eikadistes ...would the Garden actually have been referred to as "Ho Kepos" or just "Kepos"?

    *****

    Edit note: I just found this on a Reddit thread:

    Quote

    Epicurus’ garden school of philosophy in Ancient Athens was called “Ho Kepos” - ὁ κῆπος. ὁ (ho) means simply "the" in the nominative (the subject) and κῆπος is the nominative form of "garden" "the garden"

  • Episode 295 - Plutarch's Absurd Interpretation of Epicurean Absence of Pain

    • Kalosyni
    • August 14, 2025 at 12:31 PM

    This should end up creating a nice list of refutations of Plutarch.

    And that list could then be turned into a nice list of Epicurean views.

  • Busts of Epicurus

    • Kalosyni
    • August 14, 2025 at 11:46 AM

    Here is digital retouching :saint:

    Bryan just an idea...you could do a thin wash of a very diluted gold over the silver and bronze areas, and your end result would be a lighter gold tone over the skin and a darker gold for his hair, (while keeping the clothing the same color as it is).

  • Happy Birthday General Thread

    • Kalosyni
    • August 14, 2025 at 9:39 AM

    Happy Birthday Robert ! :)

  • Happy Birthday General Thread

    • Kalosyni
    • August 11, 2025 at 8:36 AM

    Happy Birthday Karim !! :)

  • Letter to Menoeceus - On Personal Responsibility

    • Kalosyni
    • August 9, 2025 at 3:53 PM

    Also, should add here...the quality and number of friendships.

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  • Merry Christmas 2025!

    Kalosyni December 25, 2025 at 9:40 AM
  • "But when we do not feel pain, we no longer need pleasure"

    DaveT December 25, 2025 at 9:17 AM
  • Possible use of the Pythagorean exercise called "evening review" for Epicurean purposes.

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  • Athenian Political Prejudices

    Cassius December 24, 2025 at 4:22 PM
  • Book: "Theory and Practice in Epicurean Political Philosophy" by Javier Aoiz & Marcelo Boeri

    Patrikios December 23, 2025 at 3:48 PM
  • Fourth Sunday Zoom - December 28, 2025 - Epicurean Philosophy Discussion - Agenda

    Kalosyni December 23, 2025 at 3:08 PM
  • My personal, cursory interpretation of Epicurus. Please feel free to correct me.

    Don December 23, 2025 at 6:59 AM
  • What Is Happiness? How Does Our Conception of It Derive From Eudaemonia and Felicitas? Should Happiness Be The Goal of Life?

    Cassius December 22, 2025 at 7:22 PM
  • Episode 311 - Is Pain The Only Reason We Should Be Concerned About Any Aspect Of Death And Dying?

    Cassius December 22, 2025 at 7:17 PM
  • Epicurus Was Not an Atomist (...sort of)

    Cassius December 22, 2025 at 3:31 PM

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