Also there is a Links page here with links to most of the other current Epicurean websites:
https://www.epicureanfriends.com/wcf/link-overv…e&sortOrder=ASC
I'm getting this from your link:
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I'm pinning my hopes on the Europa mission
You are too kind, Elli. This discussion continues to be both pleasurable and enlightening for me as well.
M. Tullius Cicero, Tusculanae Disputationes, book 5, section 24
in eo etiam putatur dicere in rotam— id est genus quoddam tormenti apud Graecos6—beatam vitam non escendere.7 non usquam8 id quidem dicit omnino, sed quae dicit, idem valent.
6 id est ... Graecos del. Er. vix recte. τροχὸς ante hunc locum a Romanis non commemoratur. (in R his verbis linea subducta est, sed s. XVII/XVIII demum sec. Stroux) ge- nus R
wheel of torture, Anacr.21.9; “ἐπὶ τοῦ τ. στρεβλοῦσθαι” Ar.Pl.875, Lys.846, D.29.40; “ἕλκεσθαι” Ar.Pax452; “ἐπὶ τὸν τ. ἀναβῆναι” Antipho 5.40; “ἀναβιβάζειν τινὰ ἐπὶ τὸν τ.” And.1.43; “ἐν τῷ τ. ἐνδεδεμένον” Plu.2.509c; τῷ τ. προσηλοῦν [᾽Ιξίονα] ib.19e, cf. Luc. DDeor.6.5.
PS:
Antiphon, On the murder of Herodes, section 40
[40] Also let me point out to you that at the start, before being placed on the wheel, in fact, until extreme pressure was brought to bear, the man adhered to the truth and declared me innocent. It was only when on the wheel, and when driven to it, that he falsely incriminated me, in order to put an end to the torture.
The Loeb translation has a footnote referencing a Greek phrase: στρεβλοῦσθαι ἐπὶ τροχοῦ
to stretch on the wheel or rack, to rack, torture
I will add that I liked the take on katastematic and kinetic pleasures in The faith of Epicurus by Benjamin Farrington.
The specific activities Epicurus calls out in the letter as saying he doesn't mean these when "we say" pleasure are:
(i) endless strings of drinking parties and festivals
(ii) απολαυσεις of slaves/boys and women
(iii) extravagant tables of fish and other things
Unfortunately, I don't see anything about paying money to have sex with those two groups. There's not necessarily money involved in the other two activities, it's the attendance at endless parties, festivals, and feasts that appears to be the problem.
PS. I cross posted with Elli, so I didn't have a chance yet to read her post directly above. On a first glance, there looks to possibly be some good topics brought up. I'll respond later. Promise.
But for me, this problem is overcome by arguments stated at length by Boris Nikolsky and Gosling and Taylor, who allege that this widely held premise is not correct, and that Epicurus did not hold katatastemic as higher than kinetic, or place "tranquility" at the center of his philosophy rather than pleasure, as is attributed to him.
Agreed about not elaborating on this thread; but, for the record: I have come to the understanding that Epicurus and his school taught that we can be more confident in having access to katastematic pleasure like ataraxia that arise from our minds than we can kinetic pleasures that arise from external circumstances and activities. That doesn't make them "better" just more readily available.
All of these use some form of ἀπολαύσεις, and, from my perspective, have to have similar connotations among themselves. I've used the English gloss "enjoy" but am not satisfied with that as any kind of best solution. I've also added some inline commentary, basically thinking out loud...
Letter to Menoikeus 124
A correct understanding that death is nothing to us makes the mortality of life ἀπολαυστὸν (enjoyable).
(We enjoy all that life has to offer, we are grateful for the benefit we gain from being alive.)
Letter to Menoikeus 130
firmly persuaded that those who need luxury the least ἀπολαύουσιν (they enjoy) it the most,
(They can get enjoyment from having the benefit of partaking in luxuries)
Letter to Menoikeus 131
So when we say that pleasure is the goal, we do not mean the pleasures of decadent people and those in ἀπολαύσει κειμένας (lit., those lying in enjoying),
(I find the 'lying in repose in enjoyment' intriguing, but I'm still not entirely sold. Especially now in light of the other uses. "those embedded in enjoying..." I don't know.)
Letter to Menoikeus 132
and ἀπολαύσεις (enjoying) boys/slaves and women
(enjoying the benefits of boys/slaves and women??)
VS27
Whereas other pursuits yield their fruit only to those who have practiced them to perfection; in the love and practice of wisdom, knowledge is accompanied by delight; for here ἀπόλαυσις (enjoyment) does not follow learning; but learning and ἀπόλαυσις (enjoyment) occur at the same time. (A more literal translation)
It's also instructive to see where Epicurus uses the word positively and where he gives it a negative connotation:
LM124, 130, and VS27 are positive statements (i.e., απολαυσισ should be pursued)
LM131 and 132 are negative statements (i.e., απολαυσισ should be avoided)
Why is απολαυσισ not what Epicurus means by pleasure when it's paired with κειμενας?
What is negative about ἀπολαύσεις with boys/slaves and women?
Per LSJ: απολαυω has the connotation of "enjoy," but more specifically "have enjoyment of a thing, have the benefit of it"
Also, I remain unconvinced that παίδων necessarily refers to "boys." In the plural, it can mean "children" in general but is also a common word for "slave." Enslaved people and women were members of Epicurus's school, in contrast to other philosophical schools. I need to resolve the ambiguity of ἀπολαύσεις before I'll be satisfied with simply accepting the translation sense of "having sex with boys and women." That sounds anti-sex, and Epicurus couldn't comprehend "The Good" without the pleasures of sex, etc.
P.S.: I may have to accept the ambiguity... but I'm not willing to throw in the towel quite yet. Although, I recognize this has taken on a slight tinge of obsession here. 
I agree that there is a distinction to be made between desire and choice and avoidance and pleasure and it's probably time to go back into that subject, because I am not sure we ever clarified it, and I agree that would help. How does "desire" differ from "choose to pursue" or even just "choose?"
We can choose to pursue or reject a desire.
We cannot choose whether or not something feels good, ie, evokes pleasure.
Still VERY much a work in progress but...
I'm seeing απολαυσις and its derivatives as:
- Taking pleasure or enjoyment in something to which you feel entitled to do so since you have "worked for it," in the broadest sense.
Or something like that.
This, to me, dovetails with what Elli is saying the modern sense of the word is:
e.g. I enjoy special privileges. ~ I enjoy of great esteem / I enjoy trust - I am well esteemed, I am highly respected.
Thus, there is no need "to fight" to enjoy of being trusted and well esteemed!
Slaves were often called pais (‘boy’/‘girl’) and its diminutives paidion, paidarion and paidiskē. These words express paternalistic views of slaves and their equivalence to minors in the family, but the slaves thus described are not necessarily children (e.g. Lysias 1.12). Therefore, these words too must be studied in context. The pais-words, especially the vocative form, ‘pai’, often have a demeaning shade. As words referring to the domestic scene they are most frequently used in comedy (Mactoux 1980: 156–157). In Graeco-Roman Egypt these words were used mainly in private documents, whose addressees knew the legal status of the persons so called; in official documents other terms are generally found.
11 12
I just realized Epicurus also uses ἀπολαυστὸν in the letter in line 124:
ὅθεν γνῶσις ὀρθὴ τοῦ μηθὲν εἶναι πρὸς ἡμᾶς τὸν θάνατον ἀπολαυστὸν ποιεῖ τὸ τῆς ζωῆς θνητόν,
I've translated that was simply:
"So, correct understanding is that death is nothing for us, and this is what makes the mortality of life enjoyable:"
But it's not just "enjoyable", it's fully taking advantage of the time that is available between birth and death.
So, 124, 130, 131, and 132 all need to be read in relation to each other to get at the meaning in 131. Which both complicates the process and makes it more interesting.
Preliminary and somewhat poetic modification: I think I'll change "the enjoyment of sleep" to "lying in a bed of desire", which echoes the roundabout wording in the original Greek.
In going back - again - to the Greek wording and the text itself, I can see how this is a viable solution.
I find it interesting that the two groups singled out specifically would be the prodigals and those who "lying in a bed" among sensual pleasures. The one of the specific activities is ... (looks at screen... looks back at line 131... looks at line 132....)
I JUST SAW THIS... BY ZEUS!! I've completely overlooked the key!!! Just now, I went back to look at the Greek...
Here's what it says in 131:
οὐ τὰς τῶν ἀσώτων ἡδονὰς καὶ τὰς ἐν ἀπολαύσει κειμένας
"not the pleasures of the prodigals AND (nor) [our *&%#@ mystery phrase here!]
THIS is what it says in 132...
οὐδ’ ἀπολαύσεις παίδων καὶ γυναικῶν
nor ἀπολαύσεις of boys/children/slaves and women (I prefer to use the "slaves" connotation)
Anything look similar in those two phrases!!!????
οὐδ᾽ἀπολαύσεις is usually translated as "nor the act of enjoying, nor the taking pleasure in…"
THE SAME WORD is used in both places in the Greek! They have to be connected!
I have to process this. I can't believe I overlooked this until right now!! For now, here is the section in my translation/commentary on the mention in 132:
ἀπολαύσεις
In translations of the Letter I have seen, οὐδ᾽ἀπολαύσεις is always given a straightforward sexual meaning:
"not sexual love" (Hicks)
"sexual enjoyment" (Epicurus Wiki)
"enjoying [boys and women]" (Saint-Andre)
"enjoyment (of female society)" (Yonge)
"sexual pleasures (with boys and women)" (DeWitt)
"satisfaction of lusts" (Bailey)
ἀπολαύσεις, according to LSJ, doesn't have this sexual connotation by itself. I'll admit that it could be here within the context of this passage. My contention is that Epicurus is getting at a deeper, more nuanced point. ἀπολαύω does have to do with enjoying something (or someone, in this case), but it seems to also include a sense of taking advantage or taking benefit from something (or someone). I can't necessarily vouch for the authority of a website by Georgios Babiniotis, but the etymology he gives of the word implies something taken as booty. Translated into English, Babiniotis states "it is a delight that comes from an acquisition that has been preceded by conflict, an exercise of violence that offers the joy of fruition and power." So that idea of taking enjoyment in something you feel entitled to or that you can take advantage of with impunity underlies the word Epicurus decided to use. It's not just a sexual meaning. So, in light of all that, I would advocate translating that phrase as "not taking advantage of slaves (or boys) and women," Admittedly, it's most often likely advantage for sex, but the translation for which I'm advocating expands that sense. For me, this fits into the egalitarian ethos of the Garden in which slaves and women took active roles in the life of the school. People who took advantage of these members of society - who were most often seen by ancient Greek society as the lowest, least important members - would be going against the equality of opportunity that the Garden professed. From my perspective, this also seems to fit with the characteristic of the sage shared by Diogenes Laertius: γυναικί τ᾽ οὐ μιγήσεσθαι τὸν σοφὸν ᾗ οἱ νόμοι ἀπαγορεύουσιν "The wise one will not establish a sexual relationship in a way that is against the law or forbidden by custom." Now, I know ancient "law or custom" is a wide spectrum, but I'm using that as the translation for νόμοι. In the end, my perspective is that ἀπολαύσεις - yet again - demonstrates the inadequacy of relying on a single translator or translation and not digging into the original Greek.
Welcome aboard, stpeter !!
there is nothing bad in any pleasure or virtue in itself except the *unlimited* pursuit of that activity,
I don't know if I agree with your implying there is only one exception: "the *unlimited* pursuit of that activity"
And I really don't think I agree with with your addition of "or virtue" there. Can't articulate my objection right now, but it's there.
As for pursuit, I go back to the measure of natural justice being "to neither harm nor to be harmed." If something that gives you pleasure that you do harms others, it would be better not to pursue that desire. Your community will sanction you for that.
There's also the continuing push-pull of pleasure vs desire. All pleasure may be good in itself, but that's definitely not true at all for every desire for pleasures. I think we have to be very careful of whether we need to use "pleasure" or "desire" in these kinds of discussions.
no pleasure is bad in itself,
... Yes, but some pleasures are not choiceworthy.
With this "sensual" we're going against to this which says: ALL pleasures are good (and those that are kinetic and the spiritual ones which, the spiritual, are just more intense).
I found to my english lexicon: sensual pleasure (physical, sensuous enjoyment). And an example in a sentence: "He often experienced a sensual pleasure when eating a chocolate cake". It is not an evil thing eating a chocolate cake i.e. the kinetic pleasures lead to the spiritual ones and vice versa. So, all pleasures are good!
I agree: All pleasures are good. The problem is when people like the Cyrenaics limit themselves to *only* the pleasures experienced from the senses. They are denying themselves the "spiritual" ones, as you call them.
Of course, it's not evil to eat chocolate cake! I'll be the first to agree to that. However, it would be unfortunate to deny that the memory of that chocolate cake is pleasure, too.
I don't see any justification for DeWitt's "high living" other than if we take it to be a paraphrase of *only* taking pleasure in "endless strings of drinking parties and festivals, only taking advantage of slaves and women, and only eating at extravagant tables of fish and other things." Epicurus calls us to the FULL spectrum of pleasure, including those of the senses AND those of the mind/soul/spirit.
Okay, it's not Lucretius, but I thought the US Poet Laureate's poem to be inscribed on the Europa Clipper spaceship to Jupiter's moon evokes that wonder of nature that Epicurus talks about when he says "such a course is of service to all who take up natural science, I, who devote to the subject my continuous energy and reap the calm enjoyment of a life like this, have prepared for you just such an epitome and manual of the doctrines as a whole."
Enjoy this rendition from NASA from the Poet Laureate herself, Ada Limón:
