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There are many ways at getting at some of these issues, some more mundane than others. Here's a more real-world question:
Did Emily Austin make a mistake in entitling her book "Living For Pleasure?" Should she have titled it "Living For Ataraxia/Tranquility"?
.But the relevant point is that the absence of pain is the important part, rather than any kind of quantity of pleasure or something like that.
If taken literally, this would be a statement that "absence of pain" is a totally separate thing from "any kind or quantity of pleasure" -- in other words - absence of pain is not pleasure at all. Is that your view?
It would probably also be helpful to know more about what you mean in your words as the "additive concept of pleasure." It would seem clear that Epicurus is saying that it is not necessary to add ever-increasing quantities of pleasure ad infinitum to have a happy life. But on the other hand he is also saying that pleasure alpha / omega / goal of life - that a life of happiness is a life of pleasure - so obviously some measure of pleasure is involved.
How would you renconcile those perspectives?
William do you mind breaking apart the quotes and putting a separate thread under each of the names? That will make them easier to find in the future -- if you have enough to make that worthwhile
PD3 doesn't say The limit of "tranquility" is the removal of all pains. It says the limit of pleasure is the removal all pain. I won't belabor this, but if there are only two feelings - pleasure and pain - if all of one is removed, you're left with the other.
This is a key observation and very well stated.
Of course, the advocates of "tranquility/ataraxia" as the ultimate goal, rather than happiness based on pleasure as Diogenes of Oinoanda shouted about and Torquatus explains at length, have plenty of arguments up their sleeves. One of the arguments to watch out for amounts to: "It doesn't matter that PD3 refers to the limit of quantity of pleasure. Tranquility/ataraxia is not pleasure at all - it's higher than and better than pleasure, and that's why it is the true goal of Epicurean philosophy. After all, Epicurus says when all pain is gone we have no need of pleasure -- so what else could he mean other than that tranquility / ataraxia is not a pleasure at all?"
The key answer to that is to point out how the tranquility argument begins to expose itself as a death cult argument. PD2 and Epicurus's foundational statements on death say that "Death is nothing to us, for that which is dissolved is without sensation; and that which lacks sensation is nothing to us."
Now you can quibble as well (certain people have no problem quibbling til the cows come home) and say - well "pleasure" is not a "sensation" so that view doesn't count. Ataraxia / Tranquility is not a sensation, but you can experience it while you are alive, and Epicurus is really just channeling the Buddhists and Stoics and assorted ascetics by saying what a wonderful thing it is to be numb.
That argument is nonsense, but if you're the type who reads the sweep of Epicurean texts talking about pleasure, pleasure, pleasure, and there are only two feelings, but you can still come back and say "Epicurus said the goal is ataraxia / tranquility" then your'e the type that just likes to argue and not worry about reaching any productive conclusions. For some people, the argument IS the goal. They could care less that there is absolutely no evidence of ancient Epicureans living the kind of hermitic ascetic lifestyle that they are advocating.
"But Epicurus said all he needed was bread and water and a pot of cheese!" That's a nonsense argument, and Don too has pointed out. It would be more persuasive to argue that Epicurus needed that bread and water to feed his slaves and the accountants he would have needed to manage his properties and handle the schools income and support of others.
The Tranquility/Ataraxia/Ascetic construction of Epicurus is not credible, and no one in the ancient world believed it or argued it. The ancient world understood him to be advocating pleasure, in all its forms, and the best evidence is how the Epicureans lived their own lives. There's not a documentable case anywhere of a single Epicurean setting out with a goal of living as a celibate or in sackcloth and ashes or a hovel or a cave or in isolation or on bread and water.
That entire approach is nonsense, even if it is the consensus of Academia.
Today podcast episodes revolve around these questions too; I’m going to listen to them again, starting to rehear from episode 280
Good luck because that's at least 40 hours of listening!
Donald Robertson once wrote me, that avoiding all Pain leads to experiental avoidance what causes mental health problems and is boring.
That's a case in which i would agree with Donald Robertson and would simply repeat that while an Epicurean god might theoretically be ableto do that, Epicurus was dealing with humans so he said that we regularly choose pain when a pleasure that is greater results.
A lot ofthe problem is that the stoics, like cicero, refuse to allow anything as pleasure other than physical stimulation. if they were right, then their argument would be sound, but they refuse to accept Epicurus' division of pleasure and pain in ethics and canonics, just as they refuse to accept his division of atoms and void in physics.
Episode 340 of the Lucretius Today Podcast is now available. This week our episode is entitled: "The Fatal Flaw In Socratic Skepticism"
One last comment for now - as to "flourishing" -- what does that word even mean? It's a weasel word that avoids the real question of what is good and what is bad, how to live and how not to live. Nature gives us only the feelings of pleasure and pain as inputs and we must reason based on those, rather than on vague notions of "virtue" or "worth" or "nobility" which are implied to exist under analysis like Aristotle is proposing. And he never establishes an ultimate basis for any such concepts other than looking at what great men of the past have done, and that proves nothing. "Flourishing" means nothing that can be grounded in nature rather than in pure opinion - just like the word "virtue" itself.
4. Pleasure is only an temporary End but in life there is no end but is everlasting activity. Evolution gives no everlasting happiness based on pleasure. Eudaimonia was defined by Aristotles as an activity not an end state. Does a happy person or god do nothing when reached everlasting Absence of Pain ?
Most of this probably does not need an answer except as to the last -- the idea that people would "do nothing" when they achieve "absence of pain" is the real atrocity of the "tranqulity is king" perspective. That attitude achieves what it sets out to do - it reduces Epicureanism to a philosophy of doing nothing, experiencing anothing, achieving nothing.
Ant that's exactly what the historical record shows is the OPPOSITE of the lives that Epicurus and the ancient Epicureans actually lived.
The goal is pleasure, which includes everything in life that is desirable. When there is only two of anything, and one is desirable and the other is undesirable, thenyou want all of the desirable and none of the undesirable. This is not rocket science and the ancient Epicureans understood it so thoroughly that Epicurus thought he had no need to include it in the letter to Menoeceus. He did not have any way of knowing how decadent the world would become 300 years later and how the lack of including it would be twisted to make a philosophy of pleasure into the equivalent of a philosophy of death-worship - the very thing that Hegesius had advocated and the Epicureans rejected.
3. Following human flourishing means social activities, following Pleasure could lead to unsocial immorality actions, when that (unjust activities) give Pleasure, an Epicurean could not have Objections.
This is one of the most disreputable of all the objections. Who gets to define and ordain that "social activities" are good and "unsocial / immoral activities" are bad? We are supposed to just accept THEIR decrees as to what is good and what is bad?
Nature gives individuals only pleasure and pain by which to decide what to pursue and what to avoid. Nature does not write in the sky what all men at all times and all places are required to do as "moral." Epicurus totally objects abstract and absolute standards of virtue and morality because there is no true and real basis for such absolute standards in nature. There are only parficular people living at particular places and particular times, and their feelings of pleasure and pain. As Thomas Jefferson said, "The earth belongs to the living..."
Epicurus states his denial of absolute justice explicitly in the principal doctrines, and Torquatus explains this at great length as to all of the virtues.
2. Following Pleasure directly, leads not always to happiness but sometimes to misery (sugar, drugs, anti-social behaviour). Following to aim at the good life has not that problem (Virtue).
This one is the kind of objection raised by someone who just refuses to read what Epicurus had to say and to think things through categorically and logically, Here's the sequence:
Pleasure and Pain are the only two feelings. Every experience falls in one of those two categories, just like all of the universe is divided into bodies and space.
Epicurus says the goal is Pleasure, because that includes all that is desirable, given that the feeling of pleasure is the only measure of desirability. However there are times that in order to achieve what is desirable (pleasure), we must endure pain in order to obtain greater pleasure. The ONLY reason we are enduring that pain is to achieve pleasure, so the logic of the goal being pleasure is not violated. The amount of pain we choose to endure is less than the pleasure we expect to receive. The logic of pleasure as the goal is not violated by sometimes choosing pain.
And again since the feeling of pleasure is the only measure of what is desirable, there is no "good life" (happiness) other than a life of pleasure. Virtue in Epicurean terms is whatever course of conduct leads to pleasure. Virtue has no absolute abstract meaning as these other people are asserting. Asserting something to be "the good life" without defining the good life as pleasure (which they refuse to do) is absurd.
I see I really only addressed part of those questions, and at the very least 2 and 3 are separate. I will come back when I have more time but i welcome others to chime in as these are common questions.
First, you have to understand that Pleasure to Epicurus was extremely broad, encompassing all that is desirable in life (because it is not painful).
But you're really talking about a time frame issue.
Pleasure is the guide and one of only two feelings, but Epicurus says at the opening of the letter to Menoecus that the goal of life is happiness. When you dril down into the sources you find that a life of happiness means a life in which pleasure is predominating over pain. It is not necessary to eliminate all pain in order to be happy, as Epicurus himself was happy even in pain in his last days.
As Diogenes of Oinoanda said:
Fr. 32
If, gentlemen, the point at issue between these people and us involved inquiry into «what is the means of happiness?» and they wanted to say «the virtues» (which would actually be true), it would be unnecessary to take any other step than to agree with them about this, without more ado. But since, as I say, the issue is not «what is the means of happiness?» but «what is happiness and what is the ultimate goal of our nature?», I say both now and always, shouting out loudly to all Greeks and non-Greeks, that pleasure is the end of the best mode of life, while the virtues, which are inopportunely messed about by these people (being transferred from the place of the means to that of the end), are in no way an end, but the means to the end. Let us therefore now state that this is true, making it our starting-point.
Torquatus also says something very similar, that a life of happiness is a life of pleasure.
"If then even the glory of the Virtues, on which all the other philosophers love to expatiate so eloquently, has in the last resort no meaning unless it be based on Pleasure, whereas Pleasure is the only thing that is intrinsically attractive and alluring, it cannot be doubted that Pleasure is the one supreme and final Good and that a life of happiness is nothing else than a life of Pleasure."
There is also a David Sedley issue on this:
"Epicurean vs Cyreniac Happiness" which discusses this time frame issue. Pleasure is the ultimate way to describe anything that is desirable. Happiness is a pleasure, but "happiness" as in "a happy life" refers to an assessment as in discussing a "happy life" which is an abstract concept, and this distinguishes the Epicureans from the Cyreniacs as Sedley explains.
DJRazorback tells us:
I'm a retired business executive who has studied Stoicism in great detail, but now in retirement my philosophies on life seem more aligned with Epicurean beliefs, and I am interested in learning more and being part of the Epicurean community.
Thank you,
Welcome djrazorback
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Please say "Hello" by introducing yourself, tell us what prompted your interest in Epicureanism and which particular aspects of Epicureanism most interest you, and/or post a question.
This forum 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 and associated Terms of Use. Please be sure to read that document to understand our ground rules.
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 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 most other philosophies, 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 of truth and happy living through pleasure as explained in the principles of Epicurean philosophy.
One way you can be assured of your time here will be productive is to tell us a little about yourself and 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 already have.
You can also check out our Getting Started page for ideas on how to use this website.
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.
"Epicurus and His Philosophy" by Norman DeWitt
The Biography of Epicurus by Diogenes Laertius. This includes the surviving letters of Epicurus, including those to Herodotus, Pythocles, and Menoeceus.
"On The Nature of Things" - by Lucretius (a poetic abridgement of Epicurus' "On Nature"
"Epicurus on Pleasure" - By Boris Nikolsky
The chapters on Epicurus in Gosling and Taylor's "The Greeks On Pleasure."
Cicero's "On Ends" - Torquatus Section
Cicero's "On The Nature of the Gods" - Velleius Section
The Inscription of Diogenes of Oinoanda - Martin Ferguson Smith translation
A Few Days In Athens" - Frances Wright
Lucian Core Texts on Epicurus: (1) Alexander the Oracle-Monger, (2) Hermotimus
Philodemus "On Methods of Inference" (De Lacy version, including his appendix on relationship of Epicurean canon to Aristotle and other Greeks)
"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. Feel free to join in on one or more of our conversation threads under various topics found throughout the forum, where you can to ask questions or to add in any of your insights as you study the Epicurean philosophy.
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.
(If you have any questions regarding the usage of the forum or finding info, please post any questions in this thread).
Welcome to the forum!
Thanks Max. Here's one way to get at some of these issues:
If there are only two feelings, pleasure and pain, which seems well established in the texts by Diogenes Laertius and by Torquatus in On Ends, then where does "Tranquility" fit into that scheme, and how would you say Epicurus defined tranquility?
Of course we want to go to the texts and not to modern commentary, but the direction of this question goes toward the analysis of David Sedley in his "Inferential Foundations of Epicurean Ethics."
Thanks for the kind words Max and it's a pleasure to hear from you.
No doubt you've been reading somewhat on the forum and you've seen that we are a somewhat "opinionated" website, actually trying to build a community true to the ancient model and not just trading information.
In that regard I am very pleased to see the two articles you mentioned, and though I haven't had a chance to read them in full yet, they both seem to indicate a direction that would likely be consistent with what you'll find here. I think most of our participants would agree that "yes" Epicureans do engage in sex, and even marriage, and even having children, not a a universal rule but under the "right circumstances." And that we would do so, when those opportunities arise, because in fact our prime supreme goal is not in fact "Tranquility" but Pleasure, with tranquility being one pleasure - an an important one - but not the only pleasure or the highest, because pleasure includes all experience that is not painful, and that includes joy and delight as well as those that are more "stable." Most of us find it inconceivable that Epicurus would have provided in his will for female minors to be married to members of his school if he had thought he was sentencing them by necessity to a less than happy life.
And likewise as to your article on dying for a friend, most all of us embrace that as well, not just because of the importance to be placed on friendship, as stated throughout the texts, and specifically stated to have been Epicurus's position by Diogenes Laertius, but again because our prime directive is NOT "Tranquility' but happiness based on pleasure, and we are not going to sentence ourselves to living on when the pain of not dying for that friend (again under the right circumstances) would be worse than living on.
You're probably much more familiar with many of these issues than most of us are here, and I'm hopeful that you will be an "ally" on them 
Another issue that's regularly debated in general circles is whether Epicurus was simply "covering himself" with his views on religion so he would not have to meet the end of Socrates. Again on that issue, our community takes Epicurus' views on divinity seriously, and while that doesn't fit neatly under the category of "atheist" it does rule out belief in supernatural forces or that there are supernatural gods who choose to favor some people and condemn others.
It's both a privilege and a challenge to have someone like yourself here, because most of our new members have to wade through weeks or months or years to begin to see the importance of these issues, and you come to the table fully stocked - so to speak - with knowledge and opinions on these issues and more.
I hope we can explore some of these issues here in this thread and that you'll let us know your thoughts on these and other key issues which academics have opinion back and forth for so many years.
Again, thanks for taking an interest in the forum and we look forward to hearing more from you!
Welcome Max and glad to have such a distinguished person with us!
Dear Cassius,
I'm confirming that I registered for an account on Epicurean Friends. I mainly did so to let members of the community know about some scholarly articles I have forthcoming: one on why/how an Epicurean can die for a friend, and another on Epicurean approaches to sex. I'm also happy to provide some extra help with tracking down or translating sources if anyone needs; and I'd be happy to come on the podcast.
Wishing you well--and major kudos on your work popularizing Epicureanism! (In addition to being a scholar of Epicureanism, I do consider myself an Epicurean.)
Cheers,
Max DuBoff
Welcome Max DuBoff
There is one last step to complete your registration:
All new registrants must post a response to this message here in this welcome thread (we do this in order to minimize spam registrations).
You must post your response within 24 hours, or your account will be subject to deletion.
Please say "Hello" by introducing yourself, tell us what prompted your interest in Epicureanism and which particular aspects of Epicureanism most interest you, and/or post a question.
This forum 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 and associated Terms of Use. Please be sure to read that document to understand our ground rules.
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 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 most other philosophies, 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 of truth and happy living through pleasure as explained in the principles of Epicurean philosophy.
One way you can be assured of your time here will be productive is to tell us a little about yourself and 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 already have.
You can also check out our Getting Started page for ideas on how to use this website.
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.
"Epicurus and His Philosophy" by Norman DeWitt
The Biography of Epicurus by Diogenes Laertius. This includes the surviving letters of Epicurus, including those to Herodotus, Pythocles, and Menoeceus.
"On The Nature of Things" - by Lucretius (a poetic abridgement of Epicurus' "On Nature"
"Epicurus on Pleasure" - By Boris Nikolsky
The chapters on Epicurus in Gosling and Taylor's "The Greeks On Pleasure."
Cicero's "On Ends" - Torquatus Section
Cicero's "On The Nature of the Gods" - Velleius Section
The Inscription of Diogenes of Oinoanda - Martin Ferguson Smith translation
A Few Days In Athens" - Frances Wright
Lucian Core Texts on Epicurus: (1) Alexander the Oracle-Monger, (2) Hermotimus
Philodemus "On Methods of Inference" (De Lacy version, including his appendix on relationship of Epicurean canon to Aristotle and other Greeks)
"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. Feel free to join in on one or more of our conversation threads under various topics found throughout the forum, where you can to ask questions or to add in any of your insights as you study the Epicurean philosophy.
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.
(If you have any questions regarding the usage of the forum or finding info, please post any questions in this thread).
Welcome to the forum!
Welcome to Episode 340 of Lucretius Today. This is a podcast dedicated to the poet Lucretius, who wrote "On The Nature of Things," the most complete presentation of Epicurean philosophy left to us from the ancient world. Each week we walk you through the Epicurean texts, and we discuss how Epicurean philosophy can apply to you today. If you find the Epicurean worldview attractive, we invite you to join us in the study of Epicurus at EpicureanFriends.com, where we discuss this and all of our podcast episodes.
This week we start are continuing our series reviewing Cicero's "Academic Questions" from an Epicurean perspective, which gives us an overview of the issues that split Plato's Academy and helps us understand Epicurus' position on the same issues.
We are now in Section 9 of Book 2
Our text will come from
Cicero - Academic Questions - Yonge We'll likely stick with Yonge primarily, but we'll also refer to the Rackham translation here:
