In a very strong sense. The purpose and benefit of the forum is to allow us to communicate with and be inspired by like-minded people. There are many other regular contributors who could have been listed,
Thank you, Cassius, for you leadership and mentorship.I appreciate your thoughtful guidance for us newbies. You certainly help participants feel welcome and encouraged to share their thoughts and perspectives. This website is a place for significant learning! 👍
Eikadistes is the one who has set up his own website, prepared very substantive original materials, published them, and generally become and independent source of Epicurean learning.
Eikadistes , this commentary from Cassius is well deserved! I have found it so valuable have a paperback copy of your Hedonicon (or the Holy Book of Epicurus) which is my Epicurean Bible. Thanks for compiling this book and for your living translations.
Greetings, all! I published some thoughts about the limitations in our employment of the word "atomism" as an expression of ancient Epicurean particle physics. I'll admit that I might be splitting hairs here, and exploiting a post-structuralist position about the symbols and their context
Thank you for illuminating us as you ‘share the original flavor of the “true philosophy”’! I greatly appreciate how you provide such in-depth review of the ancient text and translations from Greek to Latin. You provide us an interesting educational viewpoint by challenging the linguistic conventions that have obscured our understanding of the Sage's teachings. By focusing on the actual words from Epicurus, we better understand how he preserves the reality of sensation and the reliability of perception in describing his physics.
Thanks for an enlightening article. 👍
A word of caution here, that the writings by Hiram that are referred to in the above post can be characterized as unique interpretations of Epicurean philosophy that: at times incorporate elements and ideas from external sources -- and at times are speculative in nature (do not come from direct textual evidence).
Kalosyni , I appreciate you reading and taking time to comment on my post.
While I referenced Hiram Crespo based on his recent series of Eikas messages that made some references to meditation, I have also been studying the topic of meditation (meleta) from multiple sources. I find that Crespo provides an added perspective (not speculative), that still reflects the intent of the original Epicurean text. Epicurus clearly advocated that we engage in meleta on a regular basis ("day and night"), as he states that admonition twice in the Letter to Menoikeus.
"You must study and meditate upon that which produces eudaimonia." [122]
○ χρή expresses necessity! It is essential - to study, reflect, and meditate on…
● μελετᾶν carries the sense of attending to something closely, studying it, or meditating on
it. It also means "to practise an art" and is akin to the Latin word meditari. We see this
word again in verse 123 and 135.. εὐδαιμονία is defined by LSJ as "prosperity, good fortune, opulence; true, full happiness."
The word is derived from εὐ- (eu-) "well, good" + δαιμονία (daimonia) "spirit, divine power."
This is where English gets the word "demon" but it could be either benevolent (eudaimon) or
malevolent (kakodaimon). If you have a good, benevolent in-dwelling spirit, you will lead a
prosperous, healthy, flourishing, fortunate life....
ἃ δέ σοι συνεχῶς παρήγγελλον, ταῦτα καὶ πρᾶττε καὶ μελέτα, στοιχεῖα τοῦ καλῶς ζῆν ταῦτ’ εἶναι
διαλαμβάνων.
"And to you (i.e., Menoikeus), I (i.e., Epicurus) was continuously exhorting to practice, to study,
and to meditate on those things which I state distinctly to be the basic elements of a noble,
beautiful, and virtuous life."
[Primary Source: Diogenes Laertius, Lives of the Eminent Philosophers, Book X.121-135 Meditate Οn Τhese Things: Epicurus’s Letter to Menoikeus - A New Translation with Commentary © 2021 by Don Boozer]
Because it is a 'necessity' that we study and meditate daily; most of us need to plan, set-aside times for this type of deep meditation/reflection. So, while we can/should sing and repeat Epicurean quotes throughout the day; I usually need to set aside 15 to 20 minutes in the evening for a rigorous reflection, a nuktos meleta, the evening practice that Epicurus himself prescribed. My meditation usually follows reading/studying texts and articles for a couple hours earlier in the day .
And in order to meditate on how to train my 'divine spirit' (daimonia) to be more benevolent, I reflect on how well I treated others throughout the day, and identify areas of improvement. Then I engage in deep meditation, while reflecting on impressions of "blessed and immortal beings", so I can better envision how to 'adjust my course' in order to be 'steering ourselves toward tranquility and flourishing'.
This is how I understand the purpose and value in Epicurean meditation. This also fits with the description in the chapter on Theology in the Oxford Handbook on Epicureanism. They discuss using meditation, prayer to interiorize, to assimilate the blessedness of the gods.
The simulacra of the gods, then, bring benefits, and thus to participate in prayers and in religious ceremonies (cf. Diog. Oen. fr. 19 II 6– 11 Smith) means to “interiorize” in an effective way the (pleasurable) divine simulacra and to put into practice the commitment to become like a god among men.54 In this sense, the gods are not only ethical models and regulative ideals, introduced by Epicurus solely in order to render his philosophical system consistent with his recognition of beings that are eternally and genuinely imperturbable. Epicurus’s gods also become figures highly relevant to our ethical life, playing a role that is at least indirectly active (although without any deliberate intention on their part), in virtue of the benefits that their simulacra bring us in practice on the not always easy road toward assimilation to god (homoiōsis theōi), which has a Platonic pedigree (cf. Theaet. 176a– b) but is totally of this world and bounded by the limits of this life.55
Chapter 5 - Theology, Emidio Spinelli and Francesco Verde, Oxford Handbook of Epicurus and Epicureanism (2020) (Kindle Locations 2638-2646). Kindle Edition.
I hope these added references help to reinforce the Epicurean approach to meditation and reflection.
My intention wasn't necessarily to demonstrate that Seneca could offer any useful philosophical advice for Epicureans. Rather, I'm aiming to distill the specific exercise itself. In this case, regularly reviewing everyday events in order to learn from them.
In fact, I could have omitted Seneca's quote from this post altogether. I included it more as a curiosity that some ancient people used something like this.
Welcome, and thanks for your post.
From my reading, Epicurus did teach us a similar meditation practice himself. Meleta is the Epicurean practice of contemplation and philosophical exercise.
In "Choosing to Remember and to Forget," Hiram Crespo speaks of nuktos meleta, the evening practice that Epicurus himself prescribed. This appears to be the reflective meditation you describe. After the day has concluded, we sit in quiet contemplation and examine what has transpired. We ask ourselves the very questions you mention: Did we accomplish what we set out to do? Did we treat others with the kindness and fairness we expect for ourselves? Where did we fall short, and what might we do differently tomorrow to move closer to ataraxia?
This evening reflection serves a dual purpose. First, it allows us to learn from our actions and adjust our course—what Crespo calls "inner motion," the active exercise of reason and will toward future goods. We are not passive creatures drifting through life, but deliberate agents steering ourselves toward tranquility and flourishing.
Second, and equally important, this practice culminates in zuowang—sitting and forgetting. After honest reflection, we release the day's perturbations. We do not cling to regrets or ruminate endlessly on our failures. Instead, we acknowledge them, learn from them, and then consciously let them go. This is the art of forgetting as an active practice, not a weakness but a necessity for mental health and presence.
In my personal adoption of this meleta approach, I found that it adds another dimension to my daily meditations by providing a template for a more rigorous philosophical discipline—one that simultaneously cultivates self-awareness and liberation from unnecessary suffering. While I may not be as rigorous in applying these techniques daily, I do find them useful to incorporate it multiple times a week, which helps keep me focused on my Epicurean priorities that lead to a life of mental and physical wellbeing.
You will find more rigorous Epicurean practices of teacher or self critique in the works of Philodemus, such as On Frank Criticism, and On Anger.
In addition, here are a couple of related postings by Crespo on the topic of Meleta.
Those are just a few guides that I have been using as a new student of Epicurus, to apply in my personal life. Hopefully, you will find what works for you as you progress through your studies here with your Epicurean Friends.
Contents of the book: Theory and Practice In Epicurean Political Philosophy - Security, Justice, and Tranquility - Javier Aoiz and Marcelo Boeri
The full 249 pages is available to download here:
I´ve found the book "Crooked Thinking or Straight Talk?: Modernizing Epicurean Scientific Philosophy" with an interesting Table of contents and a good Reading sample / preface
Free download of a 4-page summary is available here:
Good morning!! I'm very interested in the science of the Epicurean philosophy and would love to learn a little Latin as well. I live in the Bible belt of America, North Carolina so superstition is strong down here.
Welcome EdGenX
I too like to study science and find the Epicurean focus on Nature and physics quite interesting. A fundamental text on science is Epicurus's own Letter to Herodotus, which he explicitly designed as a summary of his physics—the study of nature. In it, he states clearly:
"Wherefore since the method I have described is valuable to all those who are accustomed to the investigation of nature, I who urge upon others the constant occupation in the investigation of nature, and find my own peace chiefly in a life so occupied, have composed for you another epitome on these lines, summing up the first principles of the whole doctrine.."
Epicurus' Letter to Herodotus
I found this one on Epicurus vs Pascal - not sure if there are more. I like how it focuses on the existence of the supernatural is key to the difference.
Thanks, Cassius
Here’s another: Rumi v. Epicurus
I think the Epicurus v. Pascal had better Epicureans responses, than the Epicurus v. Rumi video.
So then in essence this list has slightly different definitions than what has been said in other places on the forum, and it is also different from what is in Austin's book "Living for Pleasure"...
.
Thoughts?
Kalosyni I see these categories as diagnostic tools for self-examination; where the purpose of classification is to reveal whether a desire leads us toward or away from tranquility.
As Matteng indicated, we should use sober reasoning to ask how does my pursuit of X affect my ataraxia?
Hi, I'd like to ask you about the methods the Epicureans taught for improving our habits and avoiding unnecessary emotions.
Surely, each of us is sometimes influenced by an impulse that, if acted upon, leads to bad consequences (for example, eating junk food, smoking cigarettes), or we experience emotions that cause us to do something we shouldn't.
Here’s are some examples of writings I have found helpful in dealing with hurtful choices.
Philodemus' On Anger provides the most detailed practical methodology. He acknowledged that anger arises from our nature and should be treated with compassion rather than suppression
Philodemus’ On Frank Speech describe the used of "frank criticism" (parrhesia) within the community of friends. This involves honest, caring confrontation where friends help each other identify harmful patterns. Philodemus emphasized this must be done with gentleness and proper timing.
My thoughts on transhumanism (e.g., uploading consciousness to a machine or transferring it to another brain) are directly akin to my thoughts on the "pleasure machine": WHO owns the hardware doing the storage or transfer? What are their motivations? Follow the money!
If you want to explore what can happen in a future with this capability, check out “Upload” TV series. [Prime Video 2020-2025]
I agree with Martin and others that uploading your brain is not a viable alternative. At what age do you upload, before [brain cells start dying ar age 25?)?
[ U469 ]
Johannes Stobaeus, Anthology, XVII.23: "Thanks be to blessed Nature because she has made what is necessary easy to supply, and what is not easy unnecessary."it seems highly likely that this is related if not the very same thought differently expressed.
Cassius ,
From my reading in the Oxford Handbook of Epicurus and Epicureanism, Chapter 7 Hedonism, by Voula Tsouna, the phrase describing pleasure as “nature congenial to us”, that indicates that the pleasure state is our body’s natural state. Pain (both mental or physical) is Nature’s way to inform us that we are not operating in our most natural state.
According to Epicurus, then, pleasure has priority over every other good. This does not only, or not necessarily, mean that it is the first thing that we encounter in our lives. According to Torquatus, who says that he remains faithful to Epicurus’s way of teaching (Fin. 1.29), Epicurus designated pleasure as the telos, supreme or sovereign good, in the sense in which all philosophers agree that something is a telos: namely, all other goods must refer to it, whereas it does not refer to anything else. Epicurus’s further claim that pleasure is akin (syngenikon) and connatural (symphyton) points to its special affinity to our own nature. Because it has a nature congenial to us (cf. physin oikeian, Ep. Men. 129), every pleasure is in itself a good. Moreover, by virtue of that affinity, pleasure is closely related to physical and mental health (e.g. Ep. Men. 128). The opposite holds for pain: it is most alien to our nature and, therefore, every pain in itself is an evil and tends to destroy our constitution.
Since pleasure is our natural state, it is attainable as part of our nature.
Hiram Crespo's substack has 5 latest articles dedicated to Metrodorus.
Thanks, TauPhi
I found the July 2025 post by Hiram Crespo that links to 7 articles on Metrodorus.
By luck I've found another new book - and it's available in my local library! I've checked the table of contents and it seems to be quite valueable, especially for the sake of expanding one's knowledge on how the ancient Epicureans practised their philosophy.
I found this URL for free download of 168 page PDF, of this book by Michael Erler.
Epicurus: An Introduction to His Practical Ethics and Politics
In general, my summary would be that this is an essential article for anyone who wants to understand Epicurus and how we got to where we are today in appraising him.
Cassius Thanks for that analysis as you read through those 70 pages on #Happiness. I liked how Gassendi gives some added perspective on dealing with pain.
For there are things like fire and torments that he would wish not to suffer from, things he would much rather not have come his way. But when they arrive, he considers them as inevitable evils, and he endures them steadily; so that he can say ‘I burn, it is true, and I suffer, I sigh sometimes and let my tears flow, but I do not succumb. I am not vanquished and I do not let myself enter into a cowardly despair that would render my condition even more miserable.’
This describes how we should prepare mentally for difficulties *before* they arrive. Gassendi describes how the courageous person thinks through pain in advance: "great pains usually end quickly, slight pains have breaks, and moderate pains are within our control." This mental preparation itself brings pleasure—"the deep satisfaction of knowing circumstances won't conquer you."
This appears to be an application of VS47, to anticipate future pains - both physical and mental pains.
"VS47. I have anticipated thee, Fortune, and I have closed off every one of your devious entrances. "
Diogenes specifically used φαρμακος (6.1 & 2) "[pharmakos] medicine." This medicine metaphor is in keeping with U221 and VS54. It's not a stretch for me to see this extrapolated to use in the Tetrapharmakos.
Thanks, Don I appreciate your reference to Epicurus as the physician of the mind & soul. This is a good reason to separate Epicurus from other philosophers who provided advice on how to act. Epicurus, the ‘savior of humanity’ teaches us to feel, as he provides us with a prudent path to follow nature’s provided feelings (pain & pleasure) to guide us in daily choices and avoidances.
Dispelling those fears that have no justification is what calms the troubles in the mind. That is, by definition and etymology, is ataraxia
The more we can calm the mind, reaching a state of ataraxia; modern physiology shows that a calm mind can release chemicals that relax the body, which helps relieve body pains in order to also achieve aponia. 😁
I suspect we're not going to agree with everything that Gassendi has to say but this is VERY interesting. Thanks Robert!
Thanks for this paper from Gassendi. Even Karl Marx held contrary views on Gassendi as an ‘Epicurean’ 🤪
The experts know that no preliminary studies that are even of the slightest use exist for the subject of this treatise. What Cicero and Plutarch have babbled has been babbled after them up to the present day. Gassendi, who freed Epicurus from the interdict which the Fathers of the Church and the whole Middle Ages, the period of realised unreason, had placed upon him, presents in his expositions [15] only one interesting element. He seeks to accommodate his Catholic conscience to his pagan knowledge and Epicurus to the Church, which certainly was wasted effort. It is as though one wanted to throw the habit of a Christian nun over the bright and flourishing body of the Greek Lais. It is rather that Gassendi learns philosophy from Epicurus than that he could teach us about Epicurus' philosophy.
Karl Marx, doctoral dissertation – The Difference Between the Democreatin and Epicurean Philosophy of Nature – Robert C. Tucker translation as rendered by Eikadistes here: https://twentiers.com/marx/
TauPhi , and Matteng , thank you for your comments and encouragement on the chapters.
The Oxford Handbook is a collection of papers by different authors, vs the DeWitt single author approach, to encompass the breadth of Epicurus history and Epicureanism philosophy. So, I am delving into separate chapters to gain insight into some key topics.
For example, Chapter 5. Theology goes into great length on explaining the nature of Epicurean gods (elaborating on KD01) and explaining the 'prolepsis of the gods'. I was particularly helped by this explanation in the section, "The Ethical Meaning of Epicurean Theology"
The simulacra of the gods, then, bring benefits, and thus to participate in prayers and in religious ceremonies (cf. Diog. Oen. fr. 19 II 6–11 Smith) means to “interiorize” in an effective way the (pleasurable) divine simulacra and to put into practice the commitment to become like a god among men.
What this means to me is that when I do my deep meditation and contemplate on the blessedness and incorruptibility of the 'gods', I am better able to understand what the 'divine simulacra' are implanting in my mind. The text in this chapter makes clear that our knowledge of Epicurean gods comes through prolepsis—a criterion of truth formed by repeated perceptions of divine simulacra striking our minds. When I practice my repeated meditation, I can focus contemplating how Epicurean gods are beings who are genuinely incorruptible (aphtharsia) and blessed (makariotēs). The prolepsis contains the essential characteristics: gods as living beings free from perturbation, experiencing continuous atomic replenishment that prevents their dissolution. My goal isn't worship in the traditional sense, but assimilation of the feelings— how it feels to live "like a god among men".
After scanning the Epicurean Friends ‘Recommended Reading’ webpage, and the New Epicurean library; I find no recommendation for “The Oxford Handbook of Epicurus and Epicureanism”. Has anyone read it, and are the translations acceptable?
I’m reading the Kindle ‘sample’ with the first chapter, but at $47 for paperback or $31 for Kindle version, I’d like to be sure it is worth having for reference.
Thanks for any insight.
