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"Trust" or "Faith" implies an object which we are trusting or having faith in. As general term in an Epicurean context, what would be that object?
Nature as in "the way things are."
I'd also add, the Canon. We trust in the reliability and consistency of our senses, which reveal Nature, just as we reject scriptural inerrancy and its self-described revelations as a criterion of knowledge.
This is where there's a certain balance in one's choice of translation.
There will never be an absolutely "true" translation, because any receiver of a text is receiving that text through the filter of their own linguistic, cultural, generational, and academic contexts. Granted, there are definitely plenty of "false" interpretations ... but others are good, and some are better.
I present Epicurean pístis as "faith" to Christians to challenge their pre-existing assumption about the nature of "faith". With other Epicureans, we tend to avoid religious jargon and speak frankly, so "faith" is a much less helpful term. To those unfamiliar, "faith" might be a confusing translation.
Just an etymological note, the word used throughout the New Testament for "faith" (πίστις or pístis) is also used by Epíkouros throughout his Epistles, and once in the Key Doctrines:
1. Epistle to Herodotos 63:
“Then it is necessary that those [who are] comprehending [all of this] are [always] referring to the sensations and [the faculty of] feeling — for the firmest faith will thus be established — seeing that the soul exists through a finely-grained body [that is] spreading [throughout] an amalgamation [of flesh].”
2. Epistle to Pythokles 85:
“So then, the first goal of knowledge about the meteoric, either [to] speak in conjunction [with facts] or to independently practice [science], is nothing else than tranquility and firm faith, just as in the case of the rest [of our investigations].”
3. Key Doctrine 40:
“Those who keep the means to be prepared enjoy the most confidence out of coexisting with other people, in this way also those who live pleasantly among one another keep steadfast faith, and engender the fullest intimacy so as not to mourn lamentably for those who died before their time had come.” (10.154)
This is excellent -- great idea to have each one link to the specific papyri.info page!
P.Herc. 908 may actually be by Demetrius Lacon. The content is interesting -- the topic is on sex, and it is very medical/gynecological (rather than moral/ethical).
Thanks! Let me know if you see anything in need of revision. The site does host some information that seems to conflict, especially between Latin and Greek translations (where they are).
I've been meaning to do this for a while, but I've organized the Herculaneum scrolls by number, and linked each one with the fragment that is hosted online in ancient Greek.
I'm still working on Philódēmos. Most of the scrolls are his. 
I would be very grateful for any information in regard to finding Giovanni Indelli and Voula Tsouna's treatment of Philodemus' On Choices and Avoidances, published by Bibliopolis in 1995.
I found a free, digital copy living here at the moment.
I've also organized the translation from that text on twentiers.com.
I'm taking this guy's advice from The Matrix:
Raphael Raul with your visual perspective, I'm wondering what your thoughts are on this subject? Assuming that the Renaissance painter Raphael included Epíkouros in "The School of Athens", which figure would you assume him to be? (You can find more context in previous posts).
History generally recognizes this as being Epíkouros:
Many of us tend to think that's incorrect, given the option of this figure:
Or perhaps the truth is something contrary to either of these positions.
I just wanted your perspective, given your latest artistic contribution.
beginning Google searches by typing “-ai” eliminates the AI overview feature.
Re-quoting this ^^^^ for emphasis. 
I think there's a subtle, nautical metaphor Epíkouros encrypted here.
I'm looking at the active particle (in the dative singular) τῷ ἐκπίπτοντι (tõi ekpíptonti), which Bailey translates as "him who errs". The phrase is referring to "the one doing the ekpíptō-ing", or "the one falling out of...", as in "...out of a boat", for example, "being cast ashore".
With this in mind, consider the second part of the prepositional phrase διʼ ἀοριστίαν (di' aoristían) that Bailey translates as "through excess". The word ἀοριστίαν (aoristían) comes from ἀ- ("not") and οριστικός ("definite"), which is the root word from which we receive "horizon" and "horizontal".
So, "the one doing the ekpíptō-ing" is doing so διά (diá) "by way of", "on account of", or "due to" something being "indefinite" (for example, a boundary, limit, or horizon). If there aren't any lighthouses, and the captain views an indefinite horizon, the boat is likely to crash.
I think he's calling someone who can't "live simply" a trainwreck, or in this case, a "ship-wreck".
beautiful ancient Greek woman
I've been noticing that AI seems to default to people with Northern European features, even when given direction otherwise. I'm just wondering, what is that Valkyrie doing in Greece? 
This is another issue I see with AI: It has beauty standards, subjective beauty standards. Someone is setting those standards, or else, it's being fed data that begs it to arrive at that conclusion.
It was asked to generate a beautiful Greek woman, and it rendered a blonde. 
It's like ... jeez, AI, tell us your PornHub categories without telling us your PornHub categories.
Google's AI summaries at the top of ALL my searches are intrusive and far and away useless the large majority of the time. I still use Google, but I'm rapidly being more likely to use other search engines for this exact reason.
I feel you 1,000%.
Even on the Starship Enterprise, I would still fact check the computer.
How can we ever know, unless we are the ones doing the knowing?
One must be careful not to create a false dichotomy like virtue vs. pleasure.
No doubt!
Should we try to study Ecclesiastes from an Epicurean POV? Has it been done previously?
I'm re-visiting this now.
This question has a lot to do with dating.
The saturation of philosophical ideas initially lead me to believe that it should be dated to the Hellenistic period, but that may not be correct. For example, it doesn't contain any Greek loan words, but it does contain several Persian loan words, suggesting that it couldn't have been written earlier than the 5th-century BCE. If it were produced in this period, that negates any Greek influence.
At the same time, if the final form of the text were polished in the 2nd-century BCE, then I think it would be more appropriate to view Qoheleth as a sort of philosopher. That being said, though, I read the author to have more in common with the Cynics as opposed to the Epicureans.
Still there are a number of strong analogies to Epicurean Philosophy, most of which you have documented above (and thank you for doing so!)
I'm organizing some data here.
For anyone who has an understanding of ancient Greek language ( Bryan Don Eikadistes ...would the Garden actually have been referred to as "Ho Kepos" or just "Kepos"?
The way I look at it (again, total amateur here), the article ὁ helps indicate that "the Garden" is a proper noun, the name of some unique place, as opposed to a "garden", which could be one of many. I imagine that Athenian Epicureans could have casually disregarded the article, but it's sort of like ... "The Beatles". You'll always put "The" in front of the brand unless you are referring to each "Beatle" individually, or the group of those four people as "Beatles", but the band, proper, is "The Beatles", and it indicates more than just a group of four people; it indicates their entire brand.
A passing thought I recently had about using AI:
I hear that a profuse change in the world disposes you toward generating content with AI. As long as you neither disregard practice and rehearsal, nor demand the respect of others, nor disrupt the artistic profitability of others, nor ruin your own reputation, nor profit from plagiarism, do as you please according to your own preference. It is impossible however not to be a little constrained by at least one of these complications; therefore AI is never advantageous, and desirable only if it has not caused harm.
Geez! This keeps happening.
I've managed to find a few of the 3-D printing .stl files. Not for this one (which I believe you can purchase elsewhere for $19.99), but I have three [1] Metródōros at Athens Archaeological Museum, [2] Epíkouros at the British Museum, and [3] the Double with Epíkouros and Metrodorus from the Vatican. They're just under 150 MBs together, in case anyone has a 3-D printer.
I'd like to get one and experiment, but it's not in my cards at the moment.
In light of all that, is it a commentary having something to do about being concerned with what happens *after* one's death?
While doing some translating, I've been considering that láthe may have been employed to imply that "failing to escape notice", or "getting caught up in the affairs and politics of the polis" or "having great admiration based on being servile to a mob" is akin to death, or a kind of imprisonment.
I read the ancient idiom as "Escape notice [and] live!", which, I think, might also be read as "[If you don't] escape notice [you might not] live [proverbially or otherwise]!", either biologically, or socially, to be imprisoned or restrained, or legally restricted, "being disallowed to live a free life".
With that in mind, I think there's a criticism attached to the idiom láthe biōsas of the political life, and the celebrity lifestyle, and any livelihood that requires tolerance of excessive amounts of bullshit in the form of superficial conversations, shallow relationships, and unnatural goals.
