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If we have positive things to say, we all should individually leave reviews on Amazon. No one seems to have reviewed it yet:
Just as an example where I'm at right now (emphasis added):
Many scholars have argued that while Epicurus recognizes that sex is pleasant, he is actually largely hostile to sex, even more so to love. If you find it difficult to make sense of how Epicurus could reject sex and love and still have said what Athenaeus claims, then you are in the good company of me, at least. I think Epicurus’ concerns about sex and love have been overstated. That Epicurus thinks sex and love should be selected prudently makes complete sense, especially given the many ways it can cause and sustain anxiety. Nevertheless, Epicurus thinks sexual pleasure and committed romantic relationships are natural, but unnecessary, desires (or so I argue). In the terms of this book, they are extravagant desires, and all extravagant desires can adorn the tranquil life if you do them right.
Her calling out academic assumptions and "common knowledge" that she sees as erroneous or misguided is both refreshing and well reasoned! Her analysis, to me, takes in the scope of Epicurus's philosophy instead of trying to impose a perspective on it like many academics seem to try and do. That is a breath of fresh air.
I will say I really like Austin's terms natural, extravagant, and corrosive desires. Granted, "extravagant" may not be exactly correct, but, as it gets at the "not necessary" aspect of this category, I endorse her choice.
I'm currently on chapter 15, and I have found Austin's work spot on and fully endorse the work as a great starting point.
As for Cassius 's Kennedy misgiving, I see Dr. Austin only using his book as an example of what is meant by courage with Kennedy's book Profiles of Courage. I don't see this as political at all, simply a literary allusion.
I have completely enjoyed the book so far, and wish I wrote it myself.
Do I wish she covered some topics in more depth? Yes. Am I satisfied with how she's covered the topics she does cover? Yes!
It strikes me that there are several passages in Diogenes Laertius beginning with words like "the wise man will....", or "the wise man will not..."
Where does that kind of framing fit in here?
Trying to bridge a gap between EP and modern organized religion.
The chasm between organized religion/superstition and Epicurean philosophy is wide, deep, and filled with alligators. In some ways, it's best to turn away from the gap and beat a path in the opposite direction. As Lucretius says, religion is prone to many evils. Tantum religio potuit suadere malorum!!
I'm slowly trying to emulate Epicurus in his observance of the rites and holidays. Taking joy in family gatherings. Appreciating the art and celebrating with an internal realignment of what it all means.
But the opinion of the crowds is false piety and I have no desire to go down that road again (at least at the time of this writing. Humans can be fickle creatures). Being concerned by their rules, their traditions, their playing field is not required. As George Carlin says in that video, there's 10 because 10 sounds official. That, in itself, to me is a reason to come up with a different number.
I debated whether to weigh in here, but, in the end, I'll err on the side of friendly, respectful, frank speech. I hope this is conveyed and received with that framing. And, I'm fully aware, you'll do what you feel you need to do in your situation.
I would agree that the Ten Commandments is ubiquitous in Western culture. Everyone will inevitably hear about it, probably sooner than later. Plus, kids will have questions. Boy howdy, do they have questions sometimes!
That said, the idea of feeling that one is constrained to come up with 10 "good ideas" to compete with this outdated list of 10 divine commands is fraught with potential frustration. That said, the Wikipedia article on alternatives does show it's a common exercise:
Alternatives to the Ten Commandments - Wikipedia
although even those lists range from 3 to 11 but simply go through the exercise to demonstrate the outdated-nesd of the traditional list (actually at least 2 slightly different lists in the Bible... Evidently "God" couldn't make up "His" mind!).
My suggestion, if/when the question arises, is to use it as an opportunity to talk about...
"Some/all religions try to give instructions to people on how to live together. In Christianity and Judaism, their book gives them 10 instructions they are supposed to follow. Buddhists have 4 important things to say then give 8 ways to get there then have 5 important things to say on how to act (Buddhists really like lists!!). Lists are a way to make it easy to remember things. Some things on all these lists are basically good ideas for everyone. Others keep people in line and punish them for goofy things that don't exist. The 10 Commandments include things that make "God" jealous and mad. That's just silly! How could the "Master of the Universe" care about little things like that!? All of the lists mostly say something like we shouldn't hurt people and people shouldn't hurt us. That's a good idea, isn't it? But what would be in your list? Let's talk about what kind of list of good ideas you'd come up with? Would you like to think about that together?"
Raising kids is hard!! No argument there! But trying to pound an Epicurean peg into a Judeo-Christian hole seems fraught with frustration and pitfalls. Plus, I think it doesn't do religion or Epicureanism any favors. Get rid of the oppressive religion. Don't play on its field. Set sail in your own little boat, free of indoctrination!
will substitute Don's. Link - twhanks
I would suggest picking the copy you like best. You can note that it can be borrowed from the archive with a FREE account. For ex.
It looks like there are several copies available through Internet Archive
With apologies to Don, I have to also note that it opens up the possibility that someone creative with Latin and in tune with the Eoicurean viewpoint might actually be able to reconstruct the thrust of what might have been included at the end of Book Six.
Maybe at some point Austin herself could take a stab at it, or even someone like David Sedley or Martin Ferguson Smith
For those interested, here is Thucydides's account of the plague. Open the Year 2 section on the linked page:
History of the Peloponnesian War/Book 2 - Wikisource, the free online library
LOL! If y'all don't stop calling attention to interesting bits, I'm never going to finish this in the right order 
And the social media chapter also seems spot on!
I jumped ahead and read her first politics chapter. I think it's one of the best interpretations of "live unknown" that I've read anywhere. Short on time right now, but wanted to share that.
I just downloaded the e-book. I'll try and read it and post thoughts. If Cassius is encouraged, that bodes well. 
Yes! I encourage everyone to read the article. I've hit its Up vote button!
I'm also going to check out her book, just published Nov 1.
Good find, Cassius !
I had heard the "make a eunuch a man" quote, but I wanted to look up the origin. Diogenes Laertius quotes this in Book 4.6.43 on Arcesilaus.
Diogenes Laertius, Lives of Eminent Philosophers, BOOK IV, Chapter 6. ARCESILAUS (c. 318-242 B.C.)
Another pleasant story told of him is this. Some one had inquired why it was that pupils from all the other schools went over to Epicurus, but converts were never made from the Epicureans: "Because men may become eunuchs, but a eunuch never becomes a man," was his answer.
"ἐκ μὲν γὰρ ἀνδρῶν γάλλοι γίνονται, ἐκ δὲ γάλλων ἄνδρες οὐ γίνονται."
The word translated "eunuch" is γάλλος
A. priest of Cybele, Schwyzer 633.11 (Eresus, ii/i B. C.), Arr. Epict.2.20.17, AP6.234 (Eryc.), 220 (Diosc.):—fem. form Γαλλαί Lyr.Adesp.121.
II. eunuch, J.AJ4.8.40, PGnom.244, D.L.4.43.
The word translated "man" is ἄνδρες which is man as in male person. Arcesilaus doesn't use άνθρωπος "human being" but "manly man."
A γάλλος as LSJ shows was a eunuch but I find the fact that this refers specifically to a priest of Cybele very interesting. Yes, Arcesilaus was obviously referring to the castration part. But, this part in the Wikipedia article is interesting too (emphasis added):
"Most modern scholarship agrees that Cybele's consort, Attis, and her eunuch Phrygian priests (Galli) would have arrived with the goddess, along with at least some of the wild, ecstatic features of her Greek and Phrygian cults."
The Epicureans were slandered with saying they took part in wild, hedonistic parties, which would have dovetailed nicely with this Γάλλος epithet.
EDIT: I stand corrected on the "ecstatic rites" in Wikipedia. I misinterpreted. See
"They are noted for their wailing and lamentation of Attis, Cybele’s mythological companion who died after castrating himself. The processions of the galloi, accompanied by the clanging of cymbals, were characterized by ecstatic selfmutilation and bloodletting."
However, that paper goes on to say that...
"The stereotypical gallus of Roman literature wore feminine dress and heavy makeup, had long yellow-tinted hair, and was willing to perform sex acts considered degrading by the Romans."
Just had to comment on Joshua 's mention of drama at 39:10. He's thinking of Aristophanes' The Clouds with Socrates teaching in the "Thinkatorium."
Plato appears to have considered The Clouds a contributing factor in Socrates' trial and execution in 399 BC.
"There is a famous story, as reported for example by Aelian, according to which Socrates cheerfully rose from his seat during the performance of The Clouds and stood in silent answer to the whispers among foreigners in the festival audience: "Who is Socrates?""
Unaffrighted by carefree gods,
untroubled by unfeeling death –
I really like that you didn't go the imperative command route on these! No "do not..." just describing the situation.
with perhaps a mantra,
How about this:
No fear
No death
Feel good
Bear pain
That's **very** much an "of the top of my head."
As always, there's much more going on behind why I chose these lines here and in the above poem, butI 'll jump down off my TetrapharmaBox for awhile now.
Okay, so here is draft 2, composed in the light of day. I tried to pay more attention to the syllable structure and alliteration and a little rhyme:
Blissful gods I do not fear,
free from care and woe.
Destined death bears not a threat,
think not rod nor gift.
Pleasant feeling is the good,
easy to procure.
Terror comes from pain and grief,
but I can endure.
EDIT: Okay, final revision (LOL) with more attention to syllable structure and formal alliteration, etc. I can almost guarantee this won't be the last one... but I'll stop hijacking the thread!
Blissful gods I do not fear,
free from care and woe.
Destined death, devoid of risk,
removes rod and reward.
Pleasant feeling is the good,
gained by nature's ease.
Dreadful pain disturbs my peace,
but I can endure.
Note: I have purposefully "almost" alliterated "peace" and "but" (same articulation, but one voiced one unvoiced). I also just realized ease and peace are almost rhymes with the same voiced/unvoiced pair. That was accidental but ... hmm...
Okay, a very quick attempt at an imayo (Japanese 4-line poem with 12 syllables in each line in a 7 first / 5 last split with a caesura separating them. Lines can also be split at the caesura. And, no, I didn't even know this was a poem style until I looked at that list in the last post!)
So, this is an attempt at a possible prayer-like, poetic rendition of the Tetrapharmakos:
Blissful gods I do not fear | free from care and woe.
My pending death brings nothing | neither rod nor gift.
The good is pleasant feeling | easy to procure.
The terrible is painful | but we can endure.
With the lines split:
Blissful gods I do not fear
free from care and woe.
My pending death brings nothing
neither rod nor gift.
The good is pleasant feeling
easy to procure.
The terrible is painful
but I can endure.
