Posts by Cassius

Iniciar sesión en Facebook

Eoghan Gardner

In Epicureanism we are giving a lot of realities and principles. Such as pleasure is the goal of life, pleasure and pain are guides to achieve this goal etc...

I think what's lacking (surely due to most of epicurus writings being so far lost) is the prescriptive nature of what to actually do. There is a sense in which Epicurus seems the type of man not to prescribe many exercises as opposed to Stoicism which is almost all prescription.

Anyway my point is from what we know of the man and his garden what do you think epicurus would prescribe as exercises?
I see many think Buddhists meditation but I don't see why epicurus would do something like that.
Maybe a gratitude journal? But keeping in mind the point of it is not to be grateful but for the pleasure gratitude brings.

Si Haves Personally I imagine Epicurus practicing gratitude, perhaps a contemplative practice of some sort maybe sitting in silence sometimes and just being in the moment. I'd to imagine him dancing happily and joyfully in the garden.

Antonio MonteroModerator

I think that the exercise is to be conscious of ourselfs, of our own nature, by making the distinction between the different kind of pleasures it brings an aware of ourself that bring that peace which is ataraxia. By observing nature and losing fear of the gods an death we keep ourselves in the present, not thinking about the suffering of death or the punishment of the gods. And by keeping and nourishing friendship and companion ship, knowing that like us, they want to avoid suffering and pain we can create a healthy society. That's my view and how I try to exercise the epicurean philosophy. Taking care of the garden of our life and our friends.

Nic ReaganHe may have, but it was lost to history. Certainly, the early Epicureans celebrated Eikas on the 20th. So, occasional celebrations/feasts are called for as a practice. I would also classify 'withdrawing from public life' and avoiding the seeking of wealth, fame, and power as a specific 'practice by not-doing'. He also encouraged contemplation of nature, atoms and Void, and their implications for non-fear and non-pain. These are a good starting point. As Epicureans, however, I feel we're free to create our OWN practices within the 'spirit' of Epicureanism, to suit our needs.

David O'ConnellI sincerely think we should discuss forming groups irl to build some sense of Epicurean community. Perhaps that's too long term.

Sherrillynn BarnesDavid O'Connell great idea.

Richard OwenI genuinely believe that Epicurus would bee a big proponent of boardgame nights, intellectual stimulation and good company!

Panos AlexiouA philosophy for community not individual supermen made out of stone. Meet friends, have good conversation, live life in moderation etc

Garrett WiseMy hunch is that this is because pleasure and pain are subjective to the individual. The things I need to do so that I minimize my pains are much different than the things that my wife must do, since she has medical issues that I don't.

Similarly, although Epicurus described the three different types of desires, each of us has to go through our own unique process of limiting our desires to those Natural and Necessary ones.

Matt JaxI imagine his prescription was basically to pursue pleasure…to be with friends, to pursue the natural desires of the body with prudence.

Tristan MelloYou know I think we should practice in the way that Epicurus would want. Celebrate friendship. Write a poem for a friend. Tell them you love them and mean it. Practice friendship. You learn from just having a friend. You learn from being a friend... how to be a friend. Like helping our friends. How your friends treat you.

Eoghan - I think a big issue modern people have (and perhaps even the ancient greeks) is that we have been told these truths by Epicurus and his successors but we are so beat down by rules and regulations that we still are looking for a how to guide.

It's kind of like a car that is broke down, a mechanic comes (the teachings of epicurus) and fixes it but sometimes the car needs a push start before it actually can move.

The recording of our session on Chapter Twelve:

For those interested in DeWitt's full thesis as to cross-references between Epicurus and Paul of Tarsus, DeWitt's full book can be read here:

Epicurism.info: http://epicurism.info/etexts/stpaulandepicurus.html

The old archived Epicurus.info: http://web.archive.org/web/2011030101…ndepicurus.html

Note For the AFDIA Zoom Book Review meeting of 5/1/22: Chapter 13 is very short, and both 13 and 14 focus on the issue of Epicurean Gods, so we will combine discussion of the two chapters- so please read both Chapter 13 and 14 for our discussion Sunday May 1.

A Few Days In Athens - Chapter By Chapter Review

Episode 119 of the Lucretius Today Podcast is now available. Today we continue in the Letter to Herodotus to make additional observations about perception through the mechanism of atoms. Please let us know any comments or questions you have in the thread below, and please be sure to subscribe to the podcast on your telephone or other podcast aggregator.

The podcast subject next up is on the indivisibility of the atom. This has lots of implications that are not necessarily discussed in this section of the text, so if anyone has issues that we should be sure to include, please add them to this thread.

Welcome to Episode One Hundred Twenty of Lucretius Today.

This is a podcast dedicated to the poet Lucretius, who wrote "On The Nature of Things," the only complete presentation of Epicurean philosophy left to us from the ancient world.

I am your host Cassius, and together with our panelists from the EpicureanFriends.com forum, we'll walk you through the ancient Epicurean texts, and we'll discuss how Epicurean philosophy can apply to you today. We encourage you to study Epicurus for yourself, and we suggest the best place to start is the book "Epicurus and His Philosophy" by Canadian professor Norman DeWitt.

If you find the Epicurean worldview attractive, we invite you to join us in the study of Epicurus at EpicureanFriends.com, where you will find a discussion thread for each of our podcast episodes and many other topics.

Today we continue our review of Epicurus' letter to Herodotus, and we move further into fundamental physics and discuss issues related to the question of whether matter can be infinitely divided.

Now let's join Joshua reading today's text:

Bailey

Moreover, we must not either suppose that every size exists among the atoms, in order that the evidence of phenomena may not contradict us, but we must suppose that there are some variations of size. For if this be the case, we can give a better account of what occurs in our feelings and sensations.

[56] But the existence of atoms of every size is not required to explain the differences of qualities in things, and at the same time some atoms would be bound to come within our ken and be visible; but this is never seen to be the case, nor is it possible to imagine how an atom could become visible.

Besides this we must not suppose that in a limited body there can be infinite parts or parts of every degree of smallness. Therefore, we must not only do away with division into smaller and smaller parts to infinity, in order that we may not make all things weak, and so in the composition of aggregate bodies be compelled to crush and squander the things that exist into the non-existent, but we must not either suppose that in limited bodies there is a possibility of continuing to infinity in passing even to smaller and smaller parts.

[57] For if once one says that there are infinite parts in a body or parts of any degree of smallness, it is not possible to conceive how this should be, and indeed how could the body any longer be limited in size? (For it is obvious that these infinite particles must be of some size or other; and however small they may be, the size of the body too would be infinite.) And again, since the limited body has an extreme point, which is distinguishable, even though not perceptible by itself, you cannot conceive that the succeeding point to it is not similar in character, or that if you go on in this way from one point to another, it should be possible for you to proceed to infinity marking such points in your mind.

[58] We must notice also that the least thing in sensation is neither exactly like that which admits of progression from one part to another, nor again is it in every respect wholly unlike it, but it has a certain affinity with such bodies, yet cannot be divided into parts. But when on the analogy of this resemblance we think to divide off parts of it, one on the one side and another on the other, it must needs be that another point like the first meets our view. And we look at these points in succession starting from the first, not within the limits of the same point nor in contact part with part, but yet by means of their own proper characteristics measuring the size of bodies, more in a greater body and fewer in a smaller.

[59] Now we must suppose that the least part in the atom too bears the same relation to the whole; for though in smallness it is obvious that it exceeds that which is seen by sensation, yet it has the same relations. For indeed we have already declared on the ground of its relation to sensible bodies that the atom has size, only we placed it far below them in smallness. Further, we must consider these least indivisible points as boundary-marks, providing in themselves as primary units the measure of size for the atoms, both for the smaller and the greater, in our contemplation of these unseen bodies by means of thought. For the affinity which the least parts of the atom have to the homogeneous parts of sensible things is sufficient to justify our conclusion to this extent: but that they should ever come together as bodies with motion is quite impossible.

HICKS

Again, you should not suppose that the atoms have any and every size, lest you be contradicted by facts; but differences of size must be admitted; for this addition renders the facts of feeling and sensation easier of explanation.

[56] But to attribute any and every magnitude to the atoms does not help to explain the differences of quality in things; moreover, in that case atoms large enough to be seen ought to have reached us, which is never observed to occur; nor can we conceive how its occurrence should be possible, i. e. that an atom should become visible. "Besides, you must not suppose that there are parts unlimited in number, be they ever so small, in any finite body. Hence not only must we reject as impossible subdivision ad infinitum into smaller and smaller parts, lest we make all things too weak and, in our conceptions of the aggregates, be driven to pulverize the things that exist, i. e. the atoms, and annihilate them; but in dealing with finite things we must also reject as impossible the progression ad infinitum by less and less increments.

[57] For when once we have said that an infinite number of particles, however small, are contained in anything, it is not possible to conceive how it could any longer be limited or finite in size. For clearly our infinite number of particles must have some size; and then, of whatever size they were, the aggregate they made would be infinite. And, in the next place, since what is finite has an extremity which is distinguishable, even if it is not by itself observable, it is not possible to avoid thinking of another such extremity next to this. Nor can we help thinking that in this way, by proceeding forward from one to the next in order, it is possible by such a progression to arrive in thought at infinity.

[58] We must consider the minimum perceptible by sense as not corresponding to that which is capable of being traversed, i.e. is extended, nor again as utterly unlike it, but as having something in common with the things capable of being traversed, though it is without distinction of parts. But when from the illusion created by this common property we think we shall distinguish something in the minimum, one part on one side and another part on the other side, it must be another minimum equal to the first which catches our eye. In fact, we see these minima one after another, beginning with the first, and not as occupying the same space; nor do we see them touch one another's parts with their parts, but we see that by virtue of their own peculiar character (i.e. as being unit indivisibles) they afford a means of measuring magnitudes: there are more of them, if the magnitude measured is greater; fewer of them, if the magnitude measured is less.

[59] We must recognize that this analogy also holds of the minimum in the atom; it is only in minuteness that it differs from that which is observed by sense, but it follows the same analogy. On the analogy of things within our experience we have declared that the atom has magnitude; and this, small as it is, we have merely reproduced on a larger scale. And further, the least and simplest things must be regarded as extremities of lengths, furnishing from themselves as units the means of measuring lengths, whether greater or less, the mental vision being employed, since direct observation is impossible. For the community which exists between them and the unchangeable parts (i.e. the minimal parts of area or surface) is sufficient to justify the conclusion so far as this goes. But it is not possible that these minima of the atom should group themselves together through the possession of motion.

YONGE

Hence these somethings capable of being diversely arranged must be indestructible, exempt from change, but possessed each of its own distinctive mass and configuration. This must remain.

[55] "For in the case of changes of configuration within our experience the figure is supposed to be inherent when other qualities are stripped off, but the qualities are not supposed, like the shape which is left behind, to inhere in the subject of change, but to vanish altogether from the body. Thus, then, what is left behind is sufficient to account for the differences in composite bodies, since something at least must necessarily be left remaining and be immune from annihilation. "Again, you should not suppose that the atoms have any and every size, lest you be contradicted by facts; but differences of size must be admitted; for this addition renders the facts of feeling and sensation easier of explanation.

[56] But to attribute any and every magnitude to the atoms does not help to explain the differences of quality in things; moreover, in that case atoms large enough to be seen ought to have reached us, which is never observed to occur; nor can we conceive how its occurrence should be possible, i. e. that an atom should become visible. "Besides, you must not suppose that there are parts unlimited in number, be they ever so small, in any finite body. Hence not only must we reject as impossible subdivision ad infinitum into smaller and smaller parts, lest we make all things too weak and, in our conceptions of the aggregates, be driven to pulverize the things that exist, i. e. the atoms, and annihilate them; but in dealing with finite things we must also reject as impossible the progression ad infinitum by less and less increments.

[57] "For when once we have said that an infinite number of particles, however small, are contained in anything, it is not possible to conceive how it could any longer be limited or finite in size. For clearly our infinite number of particles must have some size; and then, of whatever size they were, the aggregate they made would be infinite. And, in the next place, since what is finite has an extremity which is distinguishable, even if it is not by itself observable, it is not possible to avoid thinking of another such extremity next to this. Nor can we help thinking that in this way, by proceeding forward from one to the next in order, it is possible by such a progression to arrive in thought at infinity.

[58] We must consider the minimum perceptible by sense as not corresponding to that which is capable of being traversed, i. e. is extended, nor again as utterly unlike it, but as having something in common with the things capable of being traversed, though it is without distinction of parts. But when from the illusion created by this common property we think we shall distinguish something in the minimum, one part on one side and another part on the other side, it must be another minimum equal to the first which catches our eye. In fact, we see these minima one after another, beginning with the first, and not as occupying the same space; nor do we see them touch one another's parts with their parts, but we see that by virtue of their own peculiar character (i. e. as being unit indivisibles) they afford a means of measuring magnitudes: there are more of them, if the magnitude measured is greater; fewer of them, if the magnitude measured is less.

[59] We must recognize that this analogy also holds of the minimum in the atom; it is only in minuteness that it differs from that which is observed by sense, but it follows the same analogy. On the analogy of things within our experience we have declared that the atom has magnitude; and this, small as it is, we have merely reproduced on a larger scale. And further, the least and simplest things must be regarded as extremities of lengths, furnishing from themselves as units the means of measuring lengths, whether greater or less, the mental vision being employed, since direct observation is impossible. For the community which exists between them and the unchangeable parts (i. e. the minimal parts of area or surface) is sufficient to justify the conclusion so far as this goes. But it is not possible that these minima of the atom should group themselves together through the possession of motion.

I haven't had a chance to look at it yet but it always confuses me when Plato or another Greek seems to be talking in terms that are almost "monotheistic." That makes it almost sound like Epicurus was more in accord with the common Greek religion (in terms of talking about multiple "gods") than was Plato or someone else who was tending toward monotheism.

My week has been busier than usual but this podcast will be up later today. Here are some notes made during final edit:

We get back in to the issue of eternal and unchanging "properties" of atoms (size, weight, shape) vs transient and changing "qualities" of combinations of atoms that we perceive through our senses.

This is a subject that we discussed most recently in terms of what it means to "exist" here: RE: Eikas Information

For the most part (especially after editing) I think our conversation is pretty clear, but this issue of the best terminology to use to discuss things that are eternal vs things that are not is something we really need to work on! There are a variety of words that get confusing if we don't really make ourselves clear. Here is an effort to organize these into a chart, but it's not complete and needs adjustment, because the "essential conjuncts" list (such things as weight to stones) is not quite the same thing as atomic size, shape, and weight), nor is something like "bondage" quite the same thing as color.

Source: Lucretius Book One (Brown)

[430] Besides, there is nothing you can strictly say, “It is neither body nor void,” which you may call a third degree of things distinct from these. For every being must in quantity be more or less; and if it can be touched, though never so small or light, it must be body, and so esteemed; but if it can't be touched, and has not in itself a power to stop the course of other bodies as they pass, this is the void we call an empty space.

Again, whatever is must either act itself, or be by other agents acted on; or must be something in which other bodies must have a place and move; but nothing without body can act, or be acted on; and where can this be done, but in a vacuum or empty space? Therefore, beside what body is or space, no third degree in nature can be found, nothing that ever can affect our sense, or by the power of thought can be conceived.

[449] All other things you'll find essential conjuncts, or else the events or accidents of these. I call essential conjunct what's so joined to a thing that it cannot, without fatal violence, be forced or parted from it; is weight to stones, to fire heat, moisture to the Sea, touch to all bodies, and not to be touched essential is to void. But, on the contrary, Bondage, Liberty, Riches, Poverty, War, Concord, or the like, which not affect the nature of the thing, but when they come or go, the thing remains entire; these, as it is fit we should, we call Events. Time, likewise, of itself is nothing; our sense collects from things themselves what has been done long since, the thing that present is, and what's to come. For no one, we must own, ever thought of Time distinct from things in motion or at rest.

[464] For when the poets sing of Helen's rape, or of the Trojan State subdued by war, we must not say that these things do exist now in themselves, since Time, irrevocably past, has long since swept away that race of men that were the cause of those events; for every act is either properly the event of things, or of the places where those things are done. Further, if things were not of matter formed, were there no place or space where things might act, the fire that burned in Paris' heart, blown up by love of Helen's beauty, had never raised the famous contests of a cruel war; nor had the wooden horse set Troy on fire, discharging from his belly in the night the armed Greeks: from whence you plainly see that actions do not of themselves subsist, as bodies do, nor are in nature such as is a void, but rather are more justly called the events of body, and of space, where things are carried on.

[483] Lastly, bodies are either the first seeds of things, or formed by the uniting of those seeds. The simple seeds of things no force can strain, their solid parts will never be subdued. Though it is difficult, I own, to think that any thing in nature can be found perfectly solid; for heaven's thunder passes through the walls of houses, just as sound or words; iron in the fire grows hot, and burning stones fly into pieces by the raging heat; the stiffness of the gold is loosed by fire, and made to run; the hard and solid brass, subdued by flames, dissolves; the heat and piercing cold passes through silver; both of these we find as in our hand we hold a cup, and at the top pour water hot or cold: so nothing wholly solid seems to be found in nature. But because reason and the fixed state of things oblige me, here, I beg, while in few verses we evince that there are beings that consist of solid and everlasting matter which we call the seeds, the first principles of things, from whence the whole of things begin to be.

I did not recognize that song Matt posted, but when I saw the title and the singers I immediately recognized the name Glenn Yarborough for THIS song below. I have always thought "Baby the rain must fall" was Epicurean-compatible as to the main them, seeking pleasure despite the pain that comes along the way. More of an anthem than the "nobody wants to die song" and maybe more helpful in troubled times. I guess the folk singers tended toward philosophical themes.

Sorry for the partial divergence from the Charles Darwin / death theme, but he does say that he doesn't know and will live with whatever comes (heaven or hell, and he should have offered "none of the above" but it's hard to rhyme that).

Happy Birthday to Susan Hill! Learn more about Susan Hill and say happy birthday on Susan Hill's timeline: Susan Hill

Welcome and we look forward to having your participate with us!

Quote from Kalosyni

(Sometimes brainstorming ideas get a bit carried away, lol, but that is how the best ideas happen, when you just let the creativity flow).

Yes exactly. It's too bad the Aristotelians trademarked the term "peripatetics" because a "walking group" might well fit the bill as a free and healthful activity that could be engaged in as a group and still combine philosophy. Maybe something like meeting at an appointed time at a park, then having a brief talk, then walking together.

(I am afraid my age is showing that "walking" sounds like more fun and more practical than a nudist colony

Quote from Godfrey

This would also work with a cafe and similar establishments.

Yes I agree that there are many options that could be made to work. I joke in mentioning "nudist colony" or something like that, but the real formula would likely be something entertaining that doesn't cost a lot of money to engage in but can still blend physical with mental pleasures. Not that "nudist colony" is a good example, but depending on the geography of the location there are probably lots of variations on group activities that can be conducted without investing a lot of money.

And that is an interesting quote from both Disken Clay and Seneca:

Quote

Quote Epicurus' Garden was not a school. Seneca had it right when he commented: 'it was not the school of Epicurus that made Metrodorus, Hermarchus and Polyaenus great men but their shared life'.

I don't think anyone seriously doubts that a "school" was a major component of what Epicurus was doing. Even so, the statement that "it was not the "school" of Epicurus (which I would interpret as "the book learning") that made those men great" is probably true figuratively, f not exactly literally.

I've read several of Diskin Clay's articles and found that he was a great writer but given to colorful wording. I remember one thing that has always stuck with me about him. I would never have suspected that his Article "Epicurus' Last Will and Testament" regardless of the title, is largely devoted to a discussion of Epicurus' elemental physics. Much more than being focused on the will itself, it contains a detailed treatment of what much have been included in the book on the "Twelve Fundamentals." After I finally found that, almost by accident, I stopped putting too much stock in the titles that Clay chose for his writing. Apparently the double (or multiple) meanings of the title was a play on Epicurus' physics being his true "last will and testament."

Quote from Kalosyni

My own possible idea for the future -- perhaps it could be an "Epicurean Bed and Breakfast" where people can come, stay, and study in the library, and enjoy the outdoors (perhaps a rose garden) - advertized on online on airbnb for a good nightly rate -- but it would be free for good friends to come and visit

That is not a bad idea at all!

In addition to that we need a section on

The Garden As Prep School

Today we go through phases in life in which we go locally to school, and then go away to college (in some cases), all with the knowledge and intent that we are preparing for life in the larger world.

We form and take with us many friendships with fellow students and teachers, and many of those last the rest of our lives. But we never should lose sight that the schooling is a preparatory phase that will not last forever, and that our reason for being their is to learn how to stand on our own feet and form our own families and stable communities.

The professors and the staff of the "College" do have a longer-lasting relationship that turns out to be weekly or daily and is open ended as to time, and some of the students will even be incorporated into the College staff and instructors.

But everyone keeps a clear eye on the goal that for most this is a preparatory phase, abs that the goal of happy living for the community requires that its mission be understood and respected, so that each fulfills his or her appropriate role.

Just like in AFDiA the character of Hedeia had ti be saved from the storm, it's not in the nature of life that every individual can live and act as if there are no outside threats to their continued happiness.

It may or may not take a village to raise a child, but it takes a community to support the individual in a world where there are many organized opponents who are not interested in our happiness, and who in fact see it as a threat.

The Garden as a Refuge complements and supports the role of the Garden as a School, and there are other roles that are necessary as well. But none of these roles stand alone, and if we focus on one aspect exclusively we are like Polyaenus spending all his time on his diagrams while the rest of life passes him by and smashes those diagrams.

Happy Birthday to ekyrian! Learn more about ekyrian and say happy birthday on ekyrian's timeline: ekyrian

Welcome DailyEpicurus ! Please Note: In order to minimize spam registrations, all new registrants must respond in this thread to this welcome message within 72 hours of its posting, or their accounts will be deleted. All that is required is a "Hello!" but of course we hope you will introduce yourselves further and join one or more of our conversations.

This is the place for students of Epicurus to coordinate their studies and work together to promote the philosophy of Epicurus. Please remember that all posting here is subject to our Community Standards / Rules of the Forum our Not Neo-Epicurean, But Epicurean and our Posting Policy statements and associated posts.

Please understand that the leaders of this forum are well aware that many fans of Epicurus may have sincerely-held views of what Epicurus taught that are incompatible with the purposes and standards of this forum. This forum is dedicated exclusively to the study and support of people who are committed to classical Epicurean views. As a result, this forum is not for people who seek to mix and match some Epicurean views with positions that are inherently inconsistent with the core teachings of Epicurus.

All of us who are here have arrived at our respect for Epicurus after long journeys through other philosophies, and we do not demand of others what we were not able to do ourselves. Epicurean philosophy is very different from other viewpoints, and it takes time to understand how deep those differences really are. That's why we have membership levels here at the forum which allow for new participants to discuss and develop their own learning, but it's also why we have standards that will lead in some cases to arguments being limited, and even participants being removed, when the purposes of the community require it. Epicurean philosophy is not inherently democratic, or committed to unlimited free speech, or devoted to any other form of organization other than the pursuit by our community of happy living through the principles of Epicurean philosophy.

One way you can be most assured of your time here being productive is to tell us a little about yourself and personal your background in reading Epicurean texts. It would also be helpful if you could tell us how you found this forum, and any particular areas of interest that you have which would help us make sure that your questions and thoughts are addressed.

In that regard we have found over the years that there are a number of key texts and references which most all serious students of Epicurus will want to read and evaluate for themselves. Those include the following.

1. "Epicurus and His Philosophy" by Norman DeWitt
2. The Biography of Epicurus by Diogenes Laertius. This includes the surviving letters of Epicurus, including those to Herodotus, Pythocles, and Menoeceus.
3. "On The Nature of Things" - by Lucretius (a poetic abridgement of Epicurus' "On Nature"
4. "Epicurus on Pleasure" - By Boris Nikolsky
5. The chapters on Epicurus in Gosling and Taylor's "The Greeks On Pleasure."
6. Cicero's "On Ends" - Torquatus Section
7. Cicero's "On The Nature of the Gods" - Velleius Section
8. The Inscription of Diogenes of Oinoanda - Martin Ferguson Smith translation
9. A Few Days In Athens" - Frances Wright
10. Lucian Core Texts on Epicurus: (1) Alexander the Oracle-Monger, (2) Hermotimus
11. Philodemus "On Methods of Inference" (De Lacy version, including his appendix on relationship of Epicurean canon to Aristotle and other Greeks)
12. "The Greeks on Pleasure" -Gosling & Taylor Sections on Epicurus, especially the section on katastematic and kinetic pleasure which explains why ultimately this distinction was not of great significance to Epicurus.

It is by no means essential or required that you have read these texts before participating in the forum, but your understanding of Epicurus will be much enhanced the more of these you have read.

And time has also indicated to us that if you can find the time to read one book which will best explain classical Epicurean philosophy, as opposed to most modern "eclectic" interpretations of Epicurus, that book is Norman DeWitt's Epicurus And His Philosophy.

Welcome to the forum!

Thats great work on your blog Kalosyni!