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However I am coming around to the view that people may be using phone-size screens 90+ percent of the time, so I think it makes sense to fine-tune for the phone screens rather than for the desktop, and in this case the difference is minor. Thanks for the suggestion!
You are welcome.
Does your platform provide any usage statistics for you along those lines? That would be an interesting thing to know. I know I personally use the mobile version the vast majority of the time.
Done!
EDIT - And done as to the "New Users" page as well.
Oh, yes. I do like that better!
One last request, after living with your redesign for a little while: Could you switch the Epicurus portrait and Podcast logo sides? That way the figures would each be facing *into* the page rather than facing off the page. Nitpicky, I realize, but it metaphorically "invites" people into the page rather than directing outward.
I'ma gonna plan to get this through interlibrary loan. Your library wins this round, Titus 
Now I realize not everyone agrees with me on this last point, but this is also why I much prefer the translation "events" as the best way to translate the Latin "eventum" in Lucretius rather than "accidents." The 1743 edition uses "events," but many others use "accidents" - in my view influenced by the idea of the swerve and by the deduction they draw from Epicurean philosophy that everything is "accidental."
I see your point, but that "accident" doesn't mean "accident" like a car wreck. But that's what people think of with that word now.
Eventum is from evenio: http://www.perseus.tufts.edu/hopper/text?do…Aentry%3Devenio and just means an occurrence or what arises from circumstances, or as the dictionary says in Lucretius:
2. In Lucr. opp. conjunctum, of the external conditions, or accidents, of persons and things (as poverty, riches, freedom, etc.), Lucr. 1, 450; 458; 467; 470 al.—
Dat zijn lastige vragen! Ik spreek geen Nederlands. Ik zal ook Google translate gebruiken. Vrienden willen soms klagen. Ze willen gehoord worden. Ze willen misschien geen oplossingen. Wees je bewust van de situatie. Als ze advies willen, kun je direct zijn. Epicurus moedigde openhartige spraak of "parrhesia" aan. Wij zijn verantwoordelijk voor ons leven. Ons leven is het resultaat van wat we kiezen en wat we afwijzen. We kunnen onze huidige acties en onze toekomstige acties kiezen. We herinneren ons plezier uit het verleden. We kijken naar de resultaten van toekomstige acties. We kiezen. Er is geen goddelijk regelboek. Er is geen god die onze actie leidt. Er is geen ultieme betekenis. We maken onze eigen betekenis. Als je vrienden advies willen, help ze dan goede beslissingen te nemen voor de toekomst. Luister naar ze. Wees een goede vriend.
[Those are difficult questions! I don't speak Dutch. I will also use Google translate.
Friends sometimes want to complain. They want to be heard. They may not want solutions. Be aware of the situation.
If they want advice, you can be direct. Epicurus encouraged frank speech or "parrhesia".
We are responsible for our lives. Our lives result from what we choose and what we reject. We can choose our present actions and our future actions. We remember past pleasure. We look at the results of future action. We choose. There is no divine rulebook. There is no god directing our action. There is no ultimate meaning. We make our own meaning.
If your friends want advice, help them make good decisions for the future. Listen to them. Be a good friend.]
Blue is also a complementary color for the tones used in Epicurus's face: https://en.wikipedia.org/wiki/Complemen…22.?wprov=sfla1
And note, complementary not complimentary 
We're not saying, "Lookin' good, Epicurus!" just commenting on the colors. Sorry, had to throw that in.
First, your mother painted it out of love so I would suggest not messing with the color.
Two, it actually seems to have a swirling atoms and void vibe to the blue. I like it.
Plus that color sets off nicely from the color used on Epicurus.
Nice work!
Can't decide if this rises to the level of a "dad joke" or just as very clever pun on Lucretius's part, but just saw this online:
In De Rerum Natura, I.24, there's the line:
te sociam studeo scribendis versibus esse,
where Lucretius asks Venus to be a sociam in his writing of the poem.
A socius is a helper, an ally, etc.
What is the Greek translation of this Latin word?
επίκουρος!! (Epicurus!)
I refuse to think that's just a coincidence. Well played, Lucretius!
See also https://www.jstor.org/stable/270533
In honor of The 20th falling on Father's Day, here's an Epicurean-flavored "dad joke"....
Why can't you trust an atom?
Because they make up everything. 
https://quod.lib.umich.edu/e/eebo/A50012.…1;view=fulltext
Wasn't sure if there was a link to this text anywhere yet.
The divine Epicurus, or, The empire of pleasure over the vertues compos'd by A. LeGrand ; and rendred into English by Edward Cooke.Le Grand, Antoine, d. 1699., Cooke, Edward, fl. 1678
Check out the Deipnosophistae references to Epicurus:
http://www.perseus.tufts.edu/hopper/searchr…%3A2013.01.0003
Be sure to click the "More" in the bar above the citation.
It also looks like they're referring to Epicurus's work Symposium.
Might be helpful:
https://philarchive.org/rec/BROEAS-9
Ada Bronowski
In Riccardo Chiaradonna Gabriele Galluzzo (ed.), Universals in Ancient Philosophy. Edizioni della Normale. pp. 255-297 (2013)
Right and I think that is exactly what was intended, without the "luck" connotation that is present in English.
Ha if you get us further off track we'll just split this part out
I'll behave myself
I should note that this is a passage where I think the translation of eventum as "accidents" would be much better as "events," but that's another argument.
I realize you didn't want to get into this, but it looks like eventum is an issue, consequence, result, effect. http://www.perseus.tufts.edu/hopper/morph?l…nio&i=1#lexicon
https://www.instagram.com/p/CP5y0_qCrjy/
This Instagram post I saw today seemed unintentionally Epicurean.
It might be helpful to refer to Philodemus's On Property Management:
Here's Epicurus's biography translated as it appears in the Chronicle:
Epicurus was, according to the testimony of Metrodorus, an Athenian philosopher. Heraclitus says that he was raised on Samos. He came back to Athens at the age of eighteen, when Xenocrates was teaching at the Academy, and Aristotle had his school at Chalcide. But after the death of Alexander, and with Macedonian and Greek affairs against king Perdiccas in a bad way, he went to his father at Colophon. There he gathered disciples and returned to Athens under Anaxicrates. After he, with others, had taught for some time, he originated the sect called after him. And although one called Epictetus (Epitectus) strove against him, all other philosophers were agreeable to him.[Epictetus (c. 55–c. 135 CE) was a famous Greek Stoic philosopher who lived more than three centuries after Epicurus, so he could only in a metaphorical sense ‘strive against' Epictetus. Perhaps the chronicler suggests that] In his native land he was honored with bronze statues. Diocles says that Epicurus lived on a very scant diet. He was born seven years after the death of Plato, and died at Athens at the age of 72 years by a stone blocking the exit of his urine.[Epicurus was born in 342 BCE on the island of Samos. At 18 he came to Athens, and there probably studied under Xenocrates, who at that time was head of the Academy. After a short stay Epicurus went to Colophon, and later resided at Mytilene and Lampsaeus, in which places he taught philosophy for five years. At 35 he again went to Athens and established a philosophical school, called after him, the Epicurians. there he spent the remainder of his life with numerous friends and pupils. His mode of living was simple, temperate and cheerful; and the aspersions of comic poets and later philosophers opposed to him, describing him as a person of sensual pleasures, do not seem entitled to credit. He took no part in public affairs, and died at the age of 72 after a long and painful illness, which he endured with true philosophic patience and courage. He is said to have written 300 volumes, and of these the most important was , in 37 volumes. All his works are lost except some fragments of this one. He made ethics the most important part of his system, since he regarded human happiness as the ultimate end of all philosophy. Pleasure with him was not a mere momentary and transitory sensation, but he conceived it as something lasting and imperishable, consisting in pure and noble mental enjoyments, free from all influences which disturb one's peace of mind. Peace of mind was his sumum bonum.]
https://digicoll.library.wisc.edu/cgi/t/text/tex…001.0004%3A7.30
PS: Note that the Latin text ends after Epicurus's death. The italicized sections above are commentary of the translators, as far as I can tell. If anyone else has additional information on where that part comes from, please feel free to comment.
PD17 Ὁ δίκαιος ἀταρακτότατος, ὁ δ’ ἄδικος πλείστης ταραχῆς γέμων.
One who is just, moral, and virtuous has peace of mind; but one who is unjust is overflowing with agitation, confusion, and uncertainty. (ταραχῆς, i.e., the opposite of αταραξία).
If you are just in your dealings with other people, moral in your actions, and do your best to display fair behavior, you have no need to be troubled. You've done your best. Don't get me wrong. Bad things will happen to you, and some people still won't like you. But you don't control that. Your mind can be at peace. On the other hand, if you treat people poorly, display amoral behavior, and are basically an objectively poor excuse for a human being, you have reason to be troubled! People will be out to get you. If you're the latter, you need to have some frank speech with yourself and get on the right track. To paraphrase Wil Wheaton: Don't be a jerk! If you take his advice, you and all of us who interact with you will be the better for it.
