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Experiental Avoidance of Pain / Aversion to Pain

  • Matteng
  • July 10, 2026 at 12:02 PM
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  • Matteng
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    • July 10, 2026 at 12:02 PM
    • #1

    Hi together,

    in a substack article Donald Robertson argues for the Stoic views of Emotion.

    Thereby there are some attacks and I think strawmens from Seneca about Epicurus view.

    What do you think ? There is the teaching against the Fear of Pain, and to Endure it and even to see it sometimes as good when it leads to the "better good" so Pleasure.

    And another question Can we match natural/necessary Desire in the same way as for Aversion ? Means reducing Desire also to reduce aversions ? Epicurean Courage would mean to conquer Pain and Fear.

    That is the article:

    Stoicism is not unemotional
    How not to be like a man made of oak or stone
    substack.com

    Main quote:

    "Against the Epicureans


    For this reason, Seneca elsewhere explains that whereas the goal of Epicureanism is “a mind immune to feeling”, this “unfeelingness” is actually the opposite of what the Stoics desire.

    Quote

    This is the difference between us Stoics and the Epicureans; our wise man overcomes every discomfort but feels it, theirs does not even feel it. (Letters, 9)

    The virtue of the Sage consists in his ability to endure painful feelings and rise above them, with magnanimity, while continuing to maintain his relationships and interaction with the world. Seneca returns to this point several times:

    Quote

    I do not withdraw the wise man from the category of man, nor do I deny to him the sense of pain as though he were a rock that has no feelings at all. I remember that he is made up of two parts: the one part is irrational, — it is this that may be bitten, burned, or hurt; the other part is rational, — it is this which holds resolutely to opinions, is courageous, and unconquerable. […] You must not think that our human virtue transcends nature; the wise man will tremble, will feel pain, will turn pale, for all these are sensations of the body. (Letters 71)

    The Epicurean ideal, usually described as ataraxia, or freedom from all disturbance (such as pain or anxiety), is normally contrasted with the Stoic ideal of apatheia, freedom from being overcome by passions not complete insensibility. As we’re told Zeno put it, what the Stoics meant by a “passion” is “an irrational and unnatural movement [feeling] in the psyche” and “an excessive impulse” or desire. Stoic apatheia therefore specifically means freedom from unhealthy, irrational, and excessive desires and emotions.

    This may be one reason why Stoicism has become popular with modern psychotherapists, whereas Epicureanism has not. The Stoic position corresponds much better with the goal of mental health as defined by modern psychology. Epicureanism sounds closer to what researchers today call “experiential avoidance”, meaning an urge to get rid of unpleasant or painful feelings. The excessive effort to avoid emotional disturbance has been found to correspond, not with emotional resilience, but with greater vulnerability and poorer mental health outcomes in the long-run. The Stoics, in other words, were closer to the truth than the Epicureans...."

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    • July 10, 2026 at 12:23 PM
    • #2

    I may have more to say later but this is why you don't listen to stoics - or anyone who advoccates relief from pain rather than pleasure - as what Epicurus taught as the Supreme Good.

    The whole premise of the article is built on a false conception that Epicurus advocated tranquility ABOVE pleasure. If you want that, you should indeed be a Stoic.

  • Pacatus
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    • July 10, 2026 at 12:45 PM
    • #3
    Quote from Matteng

    For this reason, Seneca elsewhere explains that whereas the goal of Epicureanism is “a mind immune to feeling”, this “unfeelingness” is actually the opposite of what the Stoics desire.

    Wow! I've always had respect for Robertson as one of the better translators of Stoicism for the modern world. But that is so egregiously wrong. He clearly did not do his due diligence on that. X(

    "We must try to make the end of the journey better than the beginning, as long as we are journeying; but when we come to the end, we must be happy and content." (Vatican Saying 48)

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    • July 10, 2026 at 1:38 PM
    • #4
    Quote from Pacatus

    But that is so egregiously wrong. He clearly did not do his due diligence on that

    Unfortunately, it's equally if not more probable than he's got a sheet-full of citations from modern writers supporting him on that. Wrong, but they are legion.

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    • July 10, 2026 at 2:06 PM
    • #5

    Matt - In case you have not seen it, I have just updated my long-standing summary on the issue behind what Robertson is saying, which I believe needs to be taken in context of Plato's Philebus. This contains my most complete list of citations on the topic.

    The Full Cup Model: Pleasure, Purity, and the Limit That Answers Plato
    An analysis of the Epicurean 'fullness of pleasure' model -- showing that the doctrines of painlessness, the limit of pleasure, and the terms ataraxia and…
    epicurustoday.com
  • Don
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    • July 12, 2026 at 7:31 AM
    • #6

    Jack Gedney has struck a blow for Epicurus in two comments to that Robertson article! Huzzah!

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    • July 12, 2026 at 8:05 AM
    • #7
    Quote from Don

    Jack Gedney has struck a blow for Epicurus in two comments to that Robertson article! Huzzah!


    Am I reading this below correctly? Donald Robertson asserts directly to Jack Gedney that the supreme goal of Epicureanism is freedom from physical and mental pain and Jack does not respond by disagreeing with him and correcting him to say that the Supreme Goal is pleasure??? And Jack responds without even mentioning the word pleasure?

    Quote

    Donald J. Robertson

    The supreme goal of Epicureanism is freedom from both physical and mental pain (ataraxia and aponia) so I would say that goes quite far beyond what you describe here. It's certainly true that the Epicureans avoided unnecessary pain but that alone is potentially a very extensive definition.


    Jack GedneyUntroubled7h

    I'm happy to admit that avoiding pain encompasses a great deal of therapeutic territory in Epicureanism. All the things I mentioned can be placed under that broad umbrella: eliminating unwarranted fears (about death and the gods, for instance), practical prudence (frugal living, cultivating friendship), training of one's habits (by temporary dietary restriction, for instance), and avoiding unfulfillable desires (as for wealth and fame) are all ways of reducing pain.

    I don't see how any of that qualifies as the kind of "experiential avoidance" that modern psychotherapists would warn against, however. If someone has a fear of driving or crowds, then avoiding driving and crowds for the rest of your life is certainly a poor way of developing emotional resilience. I think Epicureans and Stoics would be in perfect agreement about that. But no one goes to a therapist to be cured of their measured decision not to pursue great wealth and political power, so Epicurean "avoidance" does not seem parallel to this kind of psychological tendency to me. Since the only direct textual evidence the article supplies for Epicurean "unfeelingness" is the mistranslated passage from Seneca, I'm unclear where you're deriving that impression from.

    Maybe I'm missing something! Bonus admoneri gaudet, as Seneca says.

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  • Don
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    • July 12, 2026 at 8:37 AM
    • #8

    By Zeus! Gedney's going after Robertson's assertion that the Epicureans advocated "experiential avoidance" and does a good job from my perspective. The fact that he doesn't mention pleasure seems irrelevant in this context.

    When an Epicurean is going against a Stoic in defense of the philosophy, it seems to behoove us to circle the wagons. You'll likely counter that "that's not the philosophy," but I see nothing in those two concise comments to make me ungrateful that he's willing to speak up against Stoic slander.

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