We also added today a new style - Foxhole - which may be worth your time to check out.
It has light and dark versions (selectable in the user control panel at the top right by using the control panel dropdown and then selecting "Settings And Privacy").
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Happy Birthday @EricR ! We've missed you around the forum!
Happy Birthday to EricR! Learn more about EricR and say happy birthday on EricR's timeline: EricR
Thank you Cyrano!
Ultimately, this is meant to be the reference guide I wish I had when I began studying this 10 years ago. It took me two dozen books before I really felt like I understood the framework of history and literature which is unavailable in a single text. This is the book I would have wanted.
I think this is a key point. I am seeing things much differently than I saw them even several years ago. The more you concentrate on what the Epicureans actually wrote, rather than the filtering and commentary that comes through the modern commentators, the more I think you can internalize how serious they likely were in how they took their views.
We have split out the discussion of "Considering Epicurean Philosophy As A Religion" to the thread below. There are many other aspects of Nate's video that are worth discussing so let's use the remainder of this thread to discuss all aspects of the video except the religious aspect, and let's discuss the "religion" issues over here:
To avoid unnecessary talking past each other I suggest people be clear about the use of the word religion, especially making clear what they think that the word religion means and whether it can ever be used beneficially. Nate has stated that he wants to "take back the word" and it seems to be that is a large part of this discussion. Part of that discussion is: Do we have evidence of "religio" in Latin or equivalent in Greek being used positively by the ancient Epicureans?
Part of the clarity that needs to be brought to the discussion is "What is it that Epicurus is saying to reverence?" All the letter to Menoeceus says is "immortal and blessed." Immortal is relatively clear (deathless) but the meaning of "blessedness" is what has to be explained and visualized. Only then can you make progress in understanding what it is you are having reverence toward.
First of all believe that god is a being immortal and blessed, even as the common idea of a god is engraved on men’s minds, and do not assign to him anything alien to his immortality or ill-suited to his blessedness: but believe about him everything that can uphold his blessedness and immortality.
And as to the blessed existence one of the most detailed statements is from Torquatus:
[40] XII. Again, the truth that pleasure is the supreme good can be most easily apprehended from the following consideration. Let us imagine an individual in the enjoyment of pleasures great, numerous and constant, both mental and bodily, with no pain to thwart or threaten them; I ask what circumstances can we describe as more excellent than these or more desirable? A man whose circumstances are such must needs possess, as well as other things, a robust mind subject to no fear of death or pain, because death is apart from sensation, and pain when lasting is usually slight, when oppressive is of short duration, so that its temporariness reconciles us to its intensity, and its slightness to its continuance.
[41] When in addition we suppose that such a man is in no awe of the influence of the gods, and does not allow his past pleasures to slip away, but takes delight in constantly recalling them, what circumstance is it possible to add to these, to make his condition better?
So to me you end up with piety toward the "idea" of this kind of existence in general, more so than to Zeus or any other specific alleged example of it. The question of whether an individual entity qualifies as divine is always going to be a question of fact that depends on circumstances, but the "preconception" of divinity is something that comes before its application to any particular individual.
For the record I did not see post 11 before I posted 12. We cross-posted. And I didn't have TP in mind at all about hyperventilating 
I am not talking to anyone in this thread but I can imagine certain lurkers hyperventilating right now. Everyone needs to understand that the "gods" that Epicurus was talking about, and that as I understand it Nate is talking about, are not literally Zeus and Venus and the rest. If we go down the road of "piety toward the gods" too far without reminding everyone forcefully what Epicurean gods ARE, and ARE NOT, then we get into the same misunderstandings that we have about pleasure, virtue, and other terms.
I don't think the texts support the view that Epicurus was talking about reverence toward Zeus, Yahweh, or any other conventional gods, as those names are commonly understood. We have to start back at the beginning of the sequence, on what is the nature of divinity, before we can make sense of he downstream discussions of piety.
Divinity is not "Nature itself" either, but it's a capacity that exists within nature that makes possible beings who while not supernatural are still worthy of "reverence" because of the benefit that such reverence brings to us in bringing us further into consistency with Nature itself and the pleasure that nature gives as guidance.
Actually we should probably clarify "kneeling" before we go too much further. I think Nate is largely speaking figuratively in that last post on kneeling. We can speculate what participation in public rituals meant, but I am not aware of any specific evidence that Epicurus ever kneeled to anybody. The issue is figuratively and that's part of the whole issue of reverencing.
TauPhi I think I understand at least one aspect of where you are going and I bet that this Vatican Saying is not your favorite either:
VS32. The veneration of the wise man is a great blessing to those who venerate him.
You're definitely right in my view that people can go overboard with "kneeling." But does that mean that there is never an appropriate time in life when kneeling is the right course? I'd generally agree that it's a bad idea in most every situation, and yet I don't know anymore that I am willing to condemn (for example) every example of "kingship" as improper. The ancient Romans who I often look to as models had "dictators" temporarily, and though they were better off (in my view) in the republic when they didn't have kings, I don't know that I can say that kneeling would "always" be inappropriate, as long as it was understood as a limited gesture.
Similarly with "gods" and "reverence," the emotions that go along with holding something or someone in very high esteem don't seem to me as something to *always* consider as prohibited. My main view at the moment would be that the limits and circumstances for such emotions and activities need to be tightly defined, rather than outright prohibited.
That's a good start to the conversation. I too consider Epicurean philosophy to at the very least "stand in the place of" what passes for religion today, and I've even argued in the past that if censorship issues get worse we might want to consider claiming "freedom of religion" as protection for the Epicurean viewpoint.
But I am also aware that any discussion of "religion" strikes some people extremely poorly as they come from a very different paradigm. So I think its good to flesh out the details and the terminology publicly because there's no doubt there will be people who will object to it. I suspect in the end there are good ways to explain the issue that advance the ball, and I agree with your point number 7 - it's a core aspect of Epicurean philosophy to have a clear position on the nature of divinity.
Let's get out in front of some questions that people might ask about Nate's Hedonicon video. For example:
Second, I did it to consecrate (what I call) my religion.
What is an appropriate answer to someone who would criticize the idea of seeing Epicurean philosophy as a "religion?"
The answer would probably involve first dealing with the old problem of definitions and talk about what it means to be a "religion."
Another question would be:
This FAQ answer has some age on it and needs to be improved, but we get this question all the time and prepared this some time ago:
What part of modern physics do you have in mind as a problem? In general, the changes in understanding of how nature works do not change the conclusion that nature has no gods over her, or that there is no life after death, or that there are no absolute ideal forms to which we need to conform our conduct.
Great to see you "live" Nate! Very well and forcefully worded too. For those who may have questions about the Society of Epicurus, please see FAQ entry here.
Glad to have you Sanantoniogarden and thanks for replying to your welcome post!
I would be avoid taking at face value any claims of Jewish ritual cannibalism or blood-drinking or inferring that the metzitzah b’peh is a vestige of this.
Yes, pursuit of the truth or falsity of the specific allegations would not be the best use of this thread. The best use would be to pursue evidences as to whether the arguments of Apion in particular were being made from an Epicurean point of view, so we can consider whether we ought to include Apion among the list of ancient Epicureans.
Anyway the attitudes of Greek philosophers to Judaism is an interesting subject.
And yes the entire spectrum of Greek philosophers may be of some relevance, but we ought to keep the focus on those who may have been Epicureans and what light the subject can shed on our knowledge of the Epicureans in the ancient world.
