My interpretation of this whole concept is that it is specifically the fear of death that makes us unable to take pleasure in the life we have here and now.
While I think that is very important and very true, there's also the separate question of the benefit of duration which I don't think is answered by the issue of fear.
It's a legitimate question to ask, separate and apart from fear of loss: Does longer length of time necessarily make something preferable?
Again, Don thank you because that article leads to finding what Sedley and Long say on this. Unfortunately Mitsis disagrees with Long and Sedley and finds their argument deficient.
So once again I find myself disagreeing with those who disagree with Sedley 
Here is Mitsis's summary of the Long and Sedley position - for example even in the first sentence here - I would say Mitsis is wrong in saying that duration is "unimportant." So Mitsis is defending CIcero's view and Sedley attacks Cicero:
In closing, I want to return briefly to Epicurus' claim about the unimportance of duration in rational assessments of the overall pleasantness of our lives (KD 19-21 ). Cicero takes Epicurus to be clearly (though wrongly) denying that pleasure is increased by duration (voluptatem crescere longinquitate) or rendered more valuable by its continuance (De Fin. ii 83). Recently, several scholars have resisted Cicero's interpretation because they take Epicurus to be claiming something much less bewildering about the role of duration in our evaluation of pleasures. Long and Sedley, for instance, argue that Epicurus does not mean to assert that time has no bearing at all in assessing quantities of pleasure. Rather, in their view, he is claiming that we can experience the same level of pleasure in a finite or infinite time.36 Pleasure is something with clear natural limits and we can reach these limits as soon as we understand them sufficiently. Epicurus is thus merely observing that we do not need an infinite amount of time to come to such an understanding; nor could any particular complete experience of pleasure reach more intense levels, even if we repeated it an infinite number of times.
On this interpretation, Epicurus must still admit that death can cut short and hence harm the happiness of mortals enjoying even these most complete levels of pleasure. He might therefore readily acknowledge that a long, happy life is preferable to a short, happy one. Long's and Sedley's reading has obvious attractions inasmuch as it leaves Epicurus with a much less paradoxical claim to defend
So Mitsis thinks that Epicurus would not say that if one has an option to choose between a long happy life and a short happy one he would choose the longer?
Sorry Phil, i have to go with Long and Sedley on that one!
I think Mitsis is flatly wrong in saying that duration is of no significance to happiness. The longer is not NECESSARILY greater, because there are other factors that can come into play (intensity and parts of the body) but that doesn't mean that time is irrelevant.
Yes, from the Mitsis article, this is what I want to argue against - specifically, the position such as taken by Furley that "no surviving Epicurean text offers a defense for this strongly counter-intuitive claim"
Notoriously, however, the Epicurean strongly denies that death in any way diminishes life's pleasures by cutting them short. To many, this has seemed merely perverse. David Furley, for example, dismisses this feature of Epicurus' theory as "dogma without argument" and denies that any surviving Epicurean text offers a defense for this strongly counter-intuitive claim.4 A related objection is raised by Cicero in De Finibus ii. Cicero complains that nothing, in fact, could be more at odds with Epicurus' own hedonism than the claim that death involves no loss or deprivation of hedonic goods (ii 87-88; cf. Plutarch, Non posse 1106bff.). If pleasurable states are what make us happy, Cicero insists, surely we will be happier if we can remain in these states longer. Thus, he wonders, how can death fail to be an evil for Epicureans, if it prevents them from being happy for a longer period of time?
Thanks don! that title on the second one looks great and i will look into both!
Yes I agree they all read together very well, and there are a number of good translations.
And it does make some degree of sense on its face and in context with the rest of the philosophy.
What I don't recall is seeing a lot of academic commentary or other / later Epicureans picking up on the point and giving analogies or illustrations. If anyone has come across additional commentary that would help, be sure to post that too.
Especially the "therefore has no need of infinite time, yet the mind does not flee from joy..."
It seems to me that going into detail and explaining the time factor is the most challenging aspect.
I would like to be able to incorporate what Sedley or similar have said on that, if possible.
Update:
I think we have most of the sources we need for our recording of Episode 269 this coming Sunday on the full meaning of Pleasure, absence of pain, etc., because we discuss that frequently. We'll probably have all the material we can handle if we just touch on what is discussed here.
But for the final Episode 270, the final episode in this series, we're dealing with the very challenging "unlimited time contains no greater pleasure than limited time if we measure the limits of pleasure by reason" doctrine.
I think we can deal with that as well based on what Epicurus himself says and our understanding of pleasure, but I don't recall seeing much academic or outside commentary on this point beyond what DeWitt has to say about it in his chapter on "the new hedonism."
If anyone is aware of academic or commentary discussion specifically on PD18, 19, or 20, please post in this thread so we can consider including that in this episode. As I find more material I too will post it here or in the discussion guide for this episode.
Welcome ifancya
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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 / 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 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.
Please check out our Getting Started page.
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!
Episode 268 of the Lucretius Today Podcast is now available. Today's episode is entitled: "Pleasure Is The Guide of Life."
Welcome Nikos K !
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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 / 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 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.
Please check out our Getting Started page.
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 Jesse
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 72 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 / 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 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.
Please check out our Getting Started page.
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!
I like this attitude of fearless playfulness. Seems to be something about the Epicurean perspective that brings out this feeling.
Yes. I think it's very important. It's like Lucretius is warning about, we're up against a veritable army of nay-sayers and manipulators, and you need an upbeat and even devil-may-care attitude to stand up to what's coming up against you.
And two paraphrase of one of many relevant quotes would be that there can be nothing terrible in living for the person who knows that there is nothing terrible in not living -- and that you can be confident due to what's wrapped up in the allusion that it is always possible to "leave the theatre when the play ceases to please us" -- of course most of us are lucky today that the play generally doesn't get that bad.
Welcome to Episode 270 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.
We are continuing our series of key doctrines of Epicurus, and this week and next week we are focusing on the Epicurean view that "Life Is Desirable, But Unlimited Time Contains No Greater Pleasure Than Limited Time."
This is currently discussed here in our wiki:
Life Is Desirable, But Unlimited Time Contains No Greater Pleasure Than Limited Time
And our new Discussion Guide will be here:
Life Is Desirable, But Unlimited Time Contains No Greater Pleasure Than Limited Time
Preliminary Notes:
This is a difficult series of doctrines and a difficult episode, so I will add some notes while editing it.
The two key resources for today's episode will be, in addition to the PD's:
1 - David Sedley's "Epicurean vs Cyreniac Happiness, linked in Don's post below
2 - Cicero's On Ends Book 2 Section 27:
Reid - XXVII. But we dwell too long upon very simple matters. When we have once concluded and demonstrated that if every- thing is judged by the standard of pleasure, no room is left for either virtues or friendships, there is nothing besides on which- we need greatly insist. And yet, lest it should be thought that any passage is left without reply, I will now also say a few words in answer to the remainder of your speech. Well then, whereas the whole importance of philosophy lies in its bearing on happiness, and it is from a desire for happiness alone that men have devoted themselves to this pursuit, and whereas some place happiness in one thing, some in another, while you place it in pleasure, and similarly on the other side all wretchedness you place in pain, let us first examine the nature of happiness as you conceive it. Now you will grant me this, I suppose, that happiness, if only it exists at all, ought to lie entirely within the wise man’s own control. For if the life of happiness may cease to be so, then it cannot be really happy. Who indeed has any faith that a thing which is perishable and fleeting will in his own case always continue solid and strong? But he who feels no confidence in the permanence of the blessings he possesses, must needs apprehend that he will some time or other be wretched, if he loses them. Now no one can be happy while in alarm about his most important possessions; no one then can possibly be happy. For happiness is usually spoken of not with reference to some period of time, but to permanence, nor do we talk of the life of happiness at all, unless that life be rounded off and complete, nor can a man be happy at one time, and wretched at another; since any man who judges that he can become wretched will never be happy. For when happiness has been once entered on, it is as durable as wisdom herself, who is the creator of the life of happiness, nor does it await the last days of life, as Herodotus writes that Solon enjoined upon Croesus. But I shall be reminded (as you said yourself) that Epicurus will not admit that continuance of time contributes anything to happiness, or that less pleasure is realized in a short period of time than if the pleasure were eternal. These statements are most inconsistent ; for while he places his supreme good in pleasure, he refuses to allow that pleasure can reach a greater height in a life of boundless extent, than in one limited and moderate in length. He who places good entirely in virtue can say that happiness is consummated by the consummation of virtue, since he denies that time brings additions to his supreme good; but when a man supposes that happiness is caused by pleasure, how are his doctrines to be reconciled, if he means to affirm that pleasure is not heightened by duration? In that case, neither is pain. Or, though all the most enduring pains are also the most wretched, does length of time not render pleasure more enviable? What reason then has Epicurus for calling a god, as he does, both happy and eternal? If you take away his eternity, Jupiter will be not a whit happier than Epicurus, since both of them are in the enjoyment of the supreme good, which is pleasure. Oh, but our philosopher is subject to pain as well. Yes, but he sets it at nought; for he says that, if he were being roasted, he would call out how sweet this is! In what respect then is he inferior to the god, if not in respect of eternity? And what good does eternity bring but the highest form of pleasure, and that prolonged for ever? What boots it then to use high sounding language unless your language be consistent ? On bodily pleasure (I will add mental, if you like, on the understanding that it also springs, as you believe, from the body) depends the life of happiness. Well, who can guarantee the wise man that this pleasure will be permanent? For the circumstances that give rise to pleasures are not within the control of the wise man, since your happiness is not dependent on wisdom herself, but on the objects which wisdom procures with a view to pleasure. Now all such objects are external to us, and what is external is in the power of chance. Thus for- tune becomes lady paramount over happiness, though Epicurus says she to a small extent only crosses the path of the wise man.
Or even ancient "clickbait" lol
That's a good joke but I wouldn't rule it out entirely.
We have the article here (professor Gellar-Goad) which argues that "The sun is the size it appears to be" was intenionally phrased as a "shibboleth" or litmus test of proper understanding.
"Death is nothing to us" is pretty similar in impact, not to mention "pleasure is the absence of pain." And we have in DIogenes Laertius that Epicurus was known to say spicy things about other philosophers.
Add to that the statement from Cicero's on the nature of the gods that "Hereupon Velleius began, in the confident manner (I need not say) that is customary with Epicureans, afraid of nothing so much as lest he should appear to have doubts about anything. One would have supposed he had just come down from the assembly of the gods in the intermundane spaces of Epicurus!"
So it's entirely possible that certain phrasings where intentionally presented in controversial ways to create what some people call "teachable moments" where you're shocked into looking at things in a new way.
One thing the Epicureans were not was shy, retiring, wallflowers who drew back from the first hint of controversy!
To follow up on what Kalosyni asked above, I see that we have here on the website as Vatican Saying 4:
VS04. All bodily suffering is negligible; for that which causes acute pain has short duration, and that which endures long in the flesh causes but mild pain. Note 4: Alternate: All bodily suffering is easy to disregard: for that which causes acute pain has short duration, and that which endures long in the flesh causes but mild pain.
However Principal Doctrine 4 we have:
PD04. Pain does not last continuously in the flesh, but the acutest pain is there for a very short time, and even that which just exceeds the pleasure in the flesh does not continue for many days at once. But chronic illnesses permit a predominance of pleasure over pain in the flesh.
I was thinking that all of the first set of doctrines, including 4, were exactly the same, but apparently there's a significant difference in that opening phrase. (And checking Bailey's extant remains, I see that of the first 8, he reprints 4 and 7 as being different. Bailey uses "negligible.")
It's possible that we've discussed this before but I don't recall. Do Don or Bryan (who I perceive to be our current best translators) have any comment on this opening phrasing (negligible / disregard / despise) in VS4?
In general I see the PD's are more reliable that the Vatican Sayings, and because I think PD3 makes a point that is much more like Epicurean thinking, I think it's noncontroversial why PD03 is phrased as it is.
But the translations of VS04 are more questionable, even though arguable. There are numbers of relevant cites, including Torquatus saying that mental pleasures and pains are regularly more intense than bodily ones. However some of these translations veer toward flippancy in a way that might not be appropriate. If there are translation options that would bring it more in line with Epicurus' standard level of compassion, those might be preferable. Epicurus didn't call his own pain of his last day "negligible" or "easy to disregard," but he did say that he was still happy at offsetting his joy against it.
I wouldn't call that "disregarding" the pain, or classifying it as negligible either. "Despising" the pain as an evaluation of it might actually be slightly better, and also more consistent with the way Epicurus says to treat bad habits as men who have long caused us harm.
Any thoughts?
That's an excellent draft AxA. I like the fact that virtually all of it comes from some original source, which you've cited, so that arms you against accusations that you're misrepresenting or freelancing anything. You've covered a lot of good information and I think that's a much better approach than simply repeating a few generic slogans in large font sizes. The way you've done it results in a handout that's worth keeping and referring to in the future.
As for the opening, you can easily find my personal reservations about featuring the Tetrapharmakon as a leadoff pitch elsewhere on the forum (for example here.) That's why we don't feature those here at EpicureanFriends, but everyone has to make their own decision about that.
Even from my perspective there's a bright side to what I consider to be phrasing that Epicurus himself would not have used. (I refer to especially the ambiguity of 1 and 2, and also to the inability of 3 and 4 to stand alone without a great deal of explanation).
The problems with each of the four can be used to launch discussion into the original form of the first four Principal Doctrines. In explaining why the Tetrapharmakon phrasing doesn't necessarily follow from the full test of PD 1-5, you can bring out the full impact of issues which the Tetrapharmakon itself obscures.
But like I said, everyone has to decide for themselves how they want to pitch the Tetrapharmakon. Sometimes it's desirable to open a conversation with wording which requires lots of clarification later. And just as I'm mentioning here in this post, having a debate on the Tetrapharmakon is a good way to clarify important issues quickly.
Happy Birthday to SillyApe! Learn more about SillyApe and say happy birthday on SillyApe's timeline: SillyApe
Yes indeed. Good to be able to tune in and see the crowd. That's Christos Yapijakis with the blue shirt seated behind the bust of Epicurus.
Welcome Carlos. Thanks for replying - we look forward to hearing more from you in the future.
Welcome Carlos !
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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 72 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 / 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 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.
Please check out our Getting Started page.
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!
