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For over two hundred years, obscurity has surrounded the identity of the anonymous translator of one of the first readable prose editions of Lucretius in the English language. In this article, Joshua tracks down the evidence and concludes that it points in one direction.

It is interesting to think about what Lucretius had in mind in Book One of “On The Nature of Things” when he spoke about Epicurus "yearning to be the first to burst through the close-set bolts upon the gates of nature." What kind of gates was he talking about? Who bolted them? How do those gates keep us from Nature?

I can't be sure which gates Lucretius had in mind, but I can suggest one "gate" that is particularly in need of bursting, as it stands directly in the way of a better understanding…

In Episode 166 the Lucretius Today podcasters interviewed Dr. David Glidden, professor emeritus from the University of California - Riverside, about his articles "Epicurean Prolepsis" and "Epicurean Thinking.

In Episode 197 of the Lucretius Today Podcast, on October 19, 2023, we were privileged to speak with Dr. Marcelo Boeri, co-author with Javier Aoiz of Theory and Practice In Epicurean Political Philosophy - Security, Justice, and Tranquility.

In Episodes 156 and 157, the Lucretius Today podcasters interviewed Dr. Emily Austin, author of 2022's "Living For Pleasure."

Brief: The feelings are only two, pleasure and pain—there is no third state such as neutral, and there are no “fancy pleasures” which are different from regular pleasures. Because there is no neutral, reducing pain in life is only possible if there is a corresponding increase in pleasure. The extent of pleasure can be maximized by making sure to attend to all parts of one’s body, including the brain. Happiness is comprised of a pleasurable life. The capacity for pain is a valuable warning system and should not be disabled except in unusual conditions. The experience of pain is to be avoided except when it is chosen for the sake of greater pleasure/ lesser pain over the lifespan. Humans have many shared responses of pain or pleasure to specific experiences, and they also have individual variations. The standard of pleasure in one’s life must be one’s own subjective feelings, not a generic advice. There are many pitfalls to avoid if one desires a happy, pleasure-filled life, such as a false belief in a neutral state, practices which attempt to disable the normal capacity to feel pleasure and pain, and failure to consider the long-term pains and pleasures resulting from actions. In discussing pain and pleasure, Epicureans stick to real life situations, not hypothetical philosophical puzzles.