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the political topics you are talking about seem to be of semantic value and interest for a "Western only" and especially US-American audience
Not even climate change and vaccine distribution?
"...irrevocable changes to the Earth’s biosphere will lead to the displacement of 2 billion human beings and cause the deaths of hundreds of millions more..."
I feel like that one, in particular, is uniquely global.
Conversely, in the paragraphs above you dive too much into politics and fear of the failure of certain policies.
No doubt, "This wasn't originally intended for an explicitly Epicurean audience".
The Humanist wasn't interested so now I'm sharing it here. 
This wasn't originally intended for an explicitly Epicurean audience; the first two sections will likely be more of a review for anyone here. You may find the third part useful, which contains a comprehensive look at Epicurean attitudes toward death and dying. The last section deals with historical ruses and mythic propaganda (both ancient and modern).
Anyway, find it here.
I think it's fair to say he's surely not deontology.
No doubt. Kant is typically represented as the prototype of a deontologist. Kant famously argued that stealing bread is categorically unethical, even if it's to feed a starving child.
So long as we understand we're trying to map ancient thinkers using contemporary terminology, I'm comfortable saying that Epíkouros firmly fits within the category of consequentialism. Most philosophers we view as virtue ethicists and deontologists are anti-Epicurean.
Hedonism is represented as a form of consequentialism, and, according to Epíkouros, "Pleasure is The Goal" and virtues are merely instrumental goods to achieve The Goal of Pleasure.
I'll bet that reading assignments partially inform Barnes & Noble sales.
If you study philosophy, you'll probably be requested to purchase a copy of Thus Spake Zarathustra at some point in your education. Like we discussed in another thread, I never heard the name "Epicurus" mentioned once in my entire, formal education (part of which was Philosophy in college).
I think that applies to whatever Academia considers to be "the classics".
Saying something like Pleasure is The Goal takes in the full spectrum of pleasure writ large.
No doubt; the Hegemon does not mince words:
"The goal is hēdonḗn" (10.11).
I go with "pleasure", here, but if there were another noun I'd experiment with as a substitute for "pleasure" (from hēdonḗ), I think I'd entertain the idea of "sweetness", as in, "the sweet life" or "living sweetly". It also compliments the gastronomical approach of the Epicurean school. I might also consider "delight" and "delights", but both of those import their own, cultural nuances.
We can also leave "hedone" untranslated (as we often do with "ataraxia"), but I'm not sure that this approach would be helpful for new students reading in English. I think anything besides "pleasure" (in English) is more likely to cause confusion about "the goal" than to prevent it.
“If these machines are not conscious, what more could it possibly take to convince you that they are?””
Committing a crime in the name of self-preservation. Full stop.
Is/Can Aponia be part of Eudaimonia?
Definitely!
In two places, the supreme pleasure of the gods is referred to as παντελῆ εὐδαιμονίαν (pantelē eúdaimonían) "complete happiness" (Laértios 10.116) and τελείαν εὐδαιμονίαν (teleían eùdaimonían) “perfect happiness” (On Piety 13), so there are equivalencies between "happiness", "pleasure", and "blessedness". "Complete happiness" (as of the gods) does require painlessness (aponía).
In the Epistle to Menoikeús, Epíkouros also writes that "those necessary [desires] are [instrumental] to happiness" (10.127), being the reduction of hunger, thirst, and cold.
In my view Epicurus reached Eudaimonia the happy life but he had extreme pain, so no aponia, or do I miss something ?
I agree. I think his reconstructed sayings, and his Last Will document that he was at least, generally happy when he died. "Even if the wise were tortured on a rack, they would be happy" (Laértios 10.118). It was inevitable, and, like Metródōros, he accepted it as any other natural event.
He was definitely "happy" in the general sense of neither grieving nor complaining, and he "expired undauntedly" (On Death 39.15), but I wouldn't say that he was enjoying "perfect happiness" or "pure pleasure" just because his mind was untroubled. Ataraxia is just half the formula.
I formatted (and greatly expanded) the A-B-Cs of the "Epicurean Verses for When You're..." retort I made to the "Promises of God" section in the appendix of most Bibles, and put it online.
I'm constantly shifting things around and exchanging verses per my moods; there are at least a few, uncommon, catchy one-liners from fragmentary texts that I've enjoyed.
A true masterpiece. 
Just saw this recitation of the beginning of the Iliad on YouTube. Imagining this as an ancient rhapsode performing at a banquet is pretty easy. I found it intriguing.
I was personally blown away by this video. I'm sharing this without any commentary on the figure reciting the verse. Like I said ... totally surprised (refreshingly surprised). Skip to 0:59.
For the record, that's a direct quote from Plátōn's Tímaios.
I didn't quite appreciate it until I read into it a bit, but the arguments for Creationism (or however it's been dressed-up for a new audience) have gone unchanged for millennia.
Meanwhile, the fossil record has expanded every day for decades.
"My eyes were made by God!" said the person wearing glasses.
Imagine being more impressed by psychics than physics. 
Welcome! Your work will be very welcome here.
Question for math friends:
1. Given any, one planet in the observable universe, what are the chances that this planet has both (1) exactly one moon, which is also (2) the exact same apparent size as that planet's parent star?
Another question along those lines:
2. Under what conditions could ancient humans have measured the sun without the moon?
I'm ultimately getting to this thought experiment:
3. If you're a humanoid alien on an Andromedan planet with no moon, once a sage from your species apprehends the relationships between local triangles, what observations need to be made (or what technologies need to be invented) to allow the them to make accurate, celestial measurements?
We can glean what he valued for himself and his friends [...] but a cost-benefit analysis he would advise a ruler to perform
This is one of the primary differences in the flavors of ancient Epicurean Philosophy versus contemporary Utilitarianism, both being hedonistic, but with different emphases on the happiness of an association of friends versus the collective happiness of the masses. We'll probably find tremendous overlap with both, since the flavor of Epicurean hedonism understands that one's own happiness depends upon the cultivation of friendship and long-term security in society. To my mind, both Hérmarkhos and Diogénes of Oìnóanda (at least) convey the importance of contributing to a stable society. Observing peaceful relations and acting justly are fundamental to Epicurean ethics.
I'm curious about the phrasing you got. I might have it wrong and need to review.
In KD35, I have "Οὐκ ἔστι τὸν λάθρα τι κινοῦντα..."
I based my translation of Book 10 on this text from Perseus.
"Who that is wise practices that which the laws forbid, knowing that they will escape notice? A simple-minded accusation is easy to pass." (Usener 18, from Against Kolṓtēs.)
Epíkouros stops short of saying, 'don't ever break the law'.
This reflection seems poignant in times of lawlessness and collapse, when "someone establishes a law" that "no longer possesses the nature of the just" (KD 37), or when many "things appear not to fit the definition of what is considered to be just" (KD 38).
When this is the case, I think the wise person would continue using comparative analysis to determine which options are most profitable (including potential law-breaking). In the case of betraying a friend versus breaking the law, the suffering one commits to the soul is greater with betrayal:
"And so the wise tortured on a rack [suffer] no [more] pain than the torture of a friend, and in defense of them will die. For if one betrays a friend everything through one’s life will become frustrated by doubt and strained" (Vatican Sayings 56-57)
