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I was thinking of doing the same thing, but I'm questioning how effective Reddit is, as a whole, in promoting genuine Epicurean discussion.
Given the nature of the way things are, my view is that there are lots of productive places to check in regularly, including Reddit, but with the goal of finding and moving good people to more productive places, not investing a lot of time and effort into too many platforms. But it's all a matter of time and resources, and Charles is a good example that if someone is into a particular venue, like Discord, it makes good sense to establish a beachhead there. But as long as a platform is ultimately under the control of people who would ultimately disapprove of Epicurean philosophy (and most of them are under the control of such people) it doesn't make sense to me to invest more effort than is appropriate to be sure that when new good people appear, we find them and re-channel them.
Martin I know that you had this problem. When you get a chance could you try again too and let me know if you now have more space in your profile? thanks.
Sounds good Charles. Also, did you add a new tag line to your profile / messages? Looks like you selected s light font which is unreadable in the default light theme of the forum. Would probably be best to use the "remove font color"command.
Obscure: if you can, please go ahead and respond as a reply to the welcome message and I will in the meantime adjust the setting on the profile to see if I can fix that problem. That has come up before and I thought it already was fixed. Thanks!
Edit; Obscure, I have now dramatically increased the space available in the profile to the maximum. Please try again as it should work this time. Thanks!
Elayne is right. I am sorry that the reddit guys were jerks. That's why we needed "a place of our own" and I am glad and proud that someone as talented as you is part of it!
Nate what happened? The Epicurean reddit deleted a post?
Welcome Obscure ! When you get a chance, please tell us about yourself and your background in Epicurean philosophy.
It would be particularly helpful if you could tell us (1) how you found this forum, and (2) how much background reading you have done in Epicurus. As an aid in the latter, we have prepared the following list of core reading.
Thanks for joining us and we look forward to talking with you.
----------------------- Epicurean Works I Have Read ---------------------------------
1 The Biography of Epicurus By Diogenes Laertius (Chapter 10). This includes all Epicurus' letters and the Authorized Doctrines. Supplement with the Vatican list of Sayings.
2 "Epicurus And His Philosophy" - Norman DeWitt
3 "On The Nature of Things"- Lucretius
4 Cicero's "On Ends" - Torquatus Section
5 Cicero's "On The Nature of the Gods" - Velleius Section
6 The Inscription of Diogenes of Oinoanda - Martin Ferguson Smith translation
7 "A Few Days In Athens" - Frances Wright
8 Lucian Core Texts on Epicurus: (1) Alexander the Oracle-Monger, (2) Hermotimus (3) Others?
9 Plato's Philebus
10 Philodemus "On Methods of Inference" (De Lacy version, including his appendix on relationship of Epicurean canon to Aristotle and other Greeks)
11 "The Greeks on Pleasure" -Gosling & Taylor Sections on Epicurus, especially on katastematic and kinetic pleasure.
12 Chance and Natural Law in Epicurean Philosophy - AA Long -
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14
15
Happy Twentieth of November! Thanks to all who have been participating in the forum here. Please let me know if there is anything I can do to make the website suit your purposes better, and remember that the best way you can get more out of the site for yourself, and help the site grow, is to post new threads of your own, and respond to existing ones.
Daily Lucretian - Tuesday November 19, 2019 (Continuation of Book Three, Daniel Brown 1743 Edition)
And since we see the mind can be made sound, and be affected by the powers of medicine, as well as a disordered body, this is a strong evidence that the mind is mortal; for whoever attempts to make any alteration in the mind, or offers to change the nature of any other thing, must either add some new parts to it, or take off some of the old, or else transpose the former order and situation; but what is immortal can have nothing added to it, or taken from it, nor will admit of any change in the order of its parts: for whatever is so altered as to leave the limits of its first nature, is no more what it was, but instantly dies. The mind, therefore, whether it be distempered, or relieved by medicine, shows (as I observed) strong symptoms of its mortality. So evidently does the true matter of fact overthrow all false reasoning, that there is no possibility to escape its force; and the contrary opinion is either way fully refuted.
Daily Lucretian - Monday November 18, 2019 (Continuation of Book Three, Daniel Brown 1743 Edition)
And again, why is it, when the quick force of wine strikes through a man, and the insinuating heat works in all his veins, why follows a heaviness of the limbs? The legs no longer support the reeling body, the tongue falters, the mind is drowned, the eyes swim; noise, hiccups, brawlings deafen your ears, and many other evils, the consequence of such debauches; how could this be, did not the impetuous force of the wine distract the soul as it lies diffused through the body? Now whatever can be thus disturbed, and hindered in its operations, would (were the force to grow more violent) be destroyed and utterly deprived of future being.
Besides, a person surprised with a sudden fit of a disease drops down before our eyes as if he were thunderstruck. He foams, he groans and trembles all over, he is distracted, stretches his nerves, is distorted; he pants, he tosses and tires his limbs with strange and unnatural postures. The reason is because the force of the disease, driven violently through the limbs, agitates and disturbs the mind, as the foaming waves of the sea are enraged by the strong blast of winds. And then groans are forced from the wretch, because the limbs are tormented with pain, and the seeds of the voice are thrown out from the bottom of the breast, and hurried in confusion, without any distinct accent through the mouth.
The man raves, because the powers of the mind and soul are distracted, and their principles, as I said, broken, disjoined, and divided by the violence of the distemper. But when the cause of the disease gives way, and the black humor of the corrupt body retires into some convenient vessel, then the patient begins to rise, feeble and staggering; and by degrees returns to all his senses, and recovers life. Since therefore this soul is so tossed about with such strange disorders, and labors with such agonies in so miserable a manner, as it is enclosed in the body, how do you think it can subsist without the body in the open air, and exposed forever to the raging fury of all the winds?
I was looking through the other entries in this thread to date, and surprisingly I don't see the quote that is probably THE most important quote relevant to the connection between Nietzsche and Epicurus - section 58 of AntiChrist:
In point of fact, the end for which one lies makes a great difference: whether one preserves thereby or destroys. There is a perfect likeness between Christian and anarchist: their object, their instinct, points only toward destruction. One need only turn to history for a proof of this: there it appears with appalling distinctness. We have just studied a code of religious legislation whose object it was to convert the conditions which cause life to flourish into an "eternal" social organization,—Christianity found its mission in putting an end to such an organization, because life flourished under it. There the benefits that reason had produced during long ages of experiment and insecurity were applied to the most remote uses, and an effort was made to bring in a harvest that should be as large, as rich and as complete as possible; here, on the contrary, the harvest is blighted overnight… That which stood there aere perennis, the imperium Romanum, the most magnificent form of organization under difficult conditions that has ever been achieved, and compared to which everything before it and after it appears as patchwork, bungling, dilletantism—those holy anarchists made it a matter of "piety" to destroy "the world", which is to say, the imperium Romanum, so that in the end not a stone stood upon another—and even Germans and other such louts were able to become its masters… The Christian and the anarchist: both are decadents; both are incapable of any act that is not disintegrating, poisonous, degenerating, blood-sucking; both have an instinct of mortal hatred of everything that stands up, and is great, and has durability, and promises life a future… Christianity was the vampire of the imperium Romanum,—overnight it destroyed the vast achievement of the Romans: the conquest of the soil for a great culture that could await its time.
Can it be that this fact is not yet understood? The imperium Romanum that we know, and that the history of the Roman provinces teaches us to know better and better,—this most admirable of all works of art in the grand manner was merely the beginning, and the structure to follow was not to prove its worth for thousands of years. To this day, nothing on a like scale sub specie aeterni has been brought into being, or even dreamed of!—This organization was strong enough to withstand bad emperors: the accident of personality has nothing to do with such things—the first principle of all genuinely great architecture. But it was not strong enough to stand up against the corruptest of all forms of corruption—against Christians… These stealthy worms, which under the cover of night, mist and duplicity, crept upon every individual, sucking him dry of all earnest interest in real things, of all instinct for reality—this cowardly, effeminate and sugar-coated gang gradually alienated all "souls", step by step, from that colossal edifice, turning against it all the meritorious, manly and noble natures that had found in the cause of Rome their own cause, their own serious purpose, their own pride.
The sneakishness of hypocrisy, the secrecy of the conventicle, concepts as black as hell, such as the sacrifice of the innocent, the unio mystica in the drinking of blood, above all, the slowly rekindled fire of revenge, of Chandala revenge—all that sort of thing became master of Rome: the same kind of religion which, in a pre-existent form, Epicurus had combatted. One has but to read Lucretius to know what Epicurus made war upon—not paganism, but "Christianity", which is to say, the corruption of souls by means of the concepts of guilt, punishment and immortality.—He combatted the subterranean cults, the whole of latent Christianity—to deny immortality was already a form of genuine salvation.—Epicurus had triumphed, and every respectable intellect in Rome was Epicurean—when Paul appeared… Paul, the Chandala hatred of Rome, of "the world", in the flesh and inspired by genius—the Jew, the eternal Jew par excellence… What he saw was how, with the aid of the small sectarian Christian movement that stood apart from Judaism, a "world conflagration" might be kindled; how, with the symbol of "God on the cross", all secret seditions, all the fruits of anarchistic intrigues in the empire, might be amalgamated into one immense power. "Salvation is of the Jews."—Christianity is the formula for exceeding and summing up the subterranean cults of all varieties, that of Osiris, that of the GreatMother, that of Mithras, for instance: in his discernment of this fact the genius of Paul showed itself. His instinct was here so sure that, with reckless violence to the truth, he put the ideas which lent fascination to every sort of Chandala religion into the mouth of the "Saviour" as his own inventions, and not only into the mouth—he made out of him something that even a priest of Mithras could understand… This was his revelation at Damascus: he grasped the fact that he needed the belief in immortality in order to rob "the world" of its value, that the concept of "hell" would master Rome—that the notion of a "beyond" is the death of life. Nihilist and Christian: they rhyme in German, and they do more than rhyme.
Charles (and to others reading this thread): I have prepared a blank outline of the book for ease of use in making notes on each section: Outlining Catherin Wilson's "How To Be An Epicurean" - A Blank Form
You can just cut and paste that outline into a new post of your own and then add your notes as you go along.
Everyone should feel free to make your own thread, preferably in this same sub-form; I would propose titles such as "Charles' Outline of Wilson's How To Be An Epicurean" for each thread.
The following is a numbered outline of the chapters in Wilson's "How To Be An Epicurean." If you are going to make detailed notes on the book, you might want to cut and paste this outline into a thread of your own and then fill in your comments under each section. You should be able to simply use your browser's copy and paste feature to select the text below and copy it into a post of your own. I hope this is helpful!
Thanks Martin! As usual my typing is atrocious. Fixed - changed to "pursuing."
Welcome @peterfulmer ! When you get a chance, please tell us about yourself and your background in Epicurean philosophy.
It would be particularly helpful if you could tell us (1) how you found this forum, and (2) how much background reading you have done in Epicurus. As an aid in the latter, we have prepared the following list of core reading.
Thanks for joining us and we look forward to talking with you.
----------------------- Core Reading ---------------------------------
1 The Biography of Epicurus By Diogenes Laertius (Chapter 10). This includes all Epicurus' letters and the Authorized Doctrines. Supplement with the Vatican list of Sayings.
2 "Epicurus And His Philosophy" - Norman DeWitt
3 "On The Nature of Things"- Lucretius
4 Cicero's "On Ends" - Torquatus Section
5 Cicero's "On The Nature of the Gods" - Velleius Section
6 The Inscription of Diogenes of Oinoanda - Martin Ferguson Smith translation
7 "A Few Days In Athens" - Frances Wright
8 Lucian Core Texts on Epicurus: (1) Alexander the Oracle-Monger, (2) Hermotimus (3) Others?
9 Plato's Philebus
10 Philodemus "On Methods of Inference" (De Lacy version, including his appendix on relationship of Epicurean canon to Aristotle and other Greeks)
11 "The Greeks on Pleasure" -Gosling & Taylor Sections on Epicurus, especially on katastematic and kinetic pleasure.
12 Chance and Natural Law in Epicurean Philosophy - AA Long -
--------------------- Other Books On Epicurus You Have Read --------------------
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It applies to EVERY area! 
This is getting to be very elaborate!
That makes good sense to me.
Part of what we always dance around in coming up with formulas is the issue of whether the goal of avoiding pain is somehow entirely separate or more important than that of pursuing pleasure.
That's where I think the perspective has to focus on that there really is not a conflict here. Yes there are times when a train is coming at you and your immediate attention is focused on getting out of the way, but in reality since the feelings are only two, then every choice, and not only when you are standing in the path of the train, but always, is basically that of avoiding a pain by choosing a pleasure, or choosing a temporary/smaller pain in order to experience a longer/larger pleasure.
Once your perspective opens up to including EVERYTHING that you experience/feel as either a pain or a pleasure, then there really is no issue of worrying that you are at any point "shifting into neutral" and doing something that is neither a pain nor a pleasure. Each and every action is geared toward the same ultimate result.
And that's why I also think that Epicurus seems to have tended to collapse the wording into saying that PLEASURE is the guide of life. Each time he could have said "pursuing pleasure and avoiding pain" but I think when the overall goal is seen as pleasure, which is really the same thing as avoiding pain, then it makes sense to talk in terms of the one word "pleasure" (even using the "accursed" term "hedonism") rather than always saying "pursue pleasure and avoid pain."
Because it seems to me that really both terms are encompassed in "feeling" and so ultimately what we are discussing is the competition between ultimate goals: Are the ultimate goals set by "feeling" or by "gods" or by "Ideal forms / virtue." And of course Epicurus comes down for "feeling."
i almost never use the word "hedonism" myself exactly for the reason you state.
