Posts by Patrikios

Quote from Daniel188

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.

Daniel188

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.

Quote from Don

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]

Upload (TV Series 2020–2025) ⭐ 7.8 | Comedy, Mystery, Sci-Fi

30m | TV-MA

www.imdb.com

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?)?

Quote from Cassius

[ 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.

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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.

Quote from TauPhi

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.

Commentaries on Metrodorus of Lampsacus

Every month on or around the 20th, members of the Society of Friends of Epicurus gather in memory of the two main founders of our School, Epicurus of Samos and…

hiramcrespo.substack.com

Quote from Titus

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

Quote from Matteng

My thoughts regarding Pain:

1. Difference between faculty of Pain (and Pleasure ) and Painful things/situation/ ideas.
The faculty is there to protect us, born from evolutionary self-preservation.

Matteng

Thanks for this outline of your thoughts on pain. I agree with your point that pain is there to protect us. Have you considered pain as Nature’s method to guide us back to our intended, normal, simple mode of operation for our mind & body. The more often and most efficiently we can operate without pain (of mind or body) the more likely we are to live more healthy, which is self preservation.

Quote from Cassius

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.

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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. "

Quote from Don

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.

Quote from Don

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. 😁

Quote from Cassius

I suspect we're not going to agree with everything that Gassendi has to say but this is VERY interesting. Thanks Robert!

Robert

Thanks for this paper from Gassendi. Even Karl Marx held contrary views on Gassendi as an ‘Epicurean’ 🤪

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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"

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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.

Quote from Don

You would advocate for using terms more in line with "Life Itself is the Greatest Good" and avoiding using "pleasure" until, maybe, much further down the road when it is encountered in the ancient texts.

Quote from Kalosyni

All living beings by nature move toward pleasure and away from pain. The word pleasure, understood as a broad category rather than as any one specific object of feeling, is the telos that arises out of nature.

Don , Kalosyni ,

If Divine Nature gave us "pleasure" as the guide (the Good) for human beings to operate normally (within our "design" specifications) in order to live optimally (as "designed"/"built"), then pain (in body, mind or spirit) is Divine Nature's way of reminding us that our being (body, mind, soul) is not operating normally (as "built" to operate). So, the "Divine Physician of the Soul" (Epicurus) wrote out a framework for optimal living to achieve the "Greatest Good" of a life of wellbeing, each day we are alive.

So, yes, I do think that Epicurus was trying to teach a level of understanding of how the human body operates according to basic principles found in nature for all living beings, with our feelings (pain/pleasure) as the guide.

Quote from Cassius

Ella Pensa:

First of all, best greetings!

I speak with Epicurean frankness and friendship, because friendship is ethics in action, and Epicurus placed it at the very heart of the pleasant and eudaemonic life.

Wow, Ella Pensa clearly demonstrates Epicurean ethics in action! This is an excellent way to publicly showcase Epicureanism.

Quote from MarkJW

This is yet another example of how powerfully therapeutic Epicureanism and the study of philosophical debate can be.

Welcome, MarkJW

You will likely find that statement to be a beautiful understatement!

There is so much to learn, especially as you learn from the multiple generations of Epicurean writers, much of those works saved or linked from this Epicurean Friends website. It is transformative!

Quote from Don

So, τὸ κατὰ ψυχὴν χαῖρον ἐπὶ τῇ ... μνήμῃ "the enjoying throughout (my) mind... of the memory"

So I don't think we can make a firm body (flesh)/mind dichotomy with ΧΑΡΑ/ΕΥΦΡΟΣΥΝΗ. There seem to be more nuances going on, at least in Epicurus' use of the terms.

Don  Eikadistes ,

Could this use of KAPA be describing a whole-body-mind feeling of pleasure that occurs when a vivid mental recollection of a past significant joyous event, causes the mind to trigger the brain/body to release of the pleasure chemicals (endorphins)? Is this one of those nuances?

Quote

Quote from DaveT

"Why must even a knowledgeable Epicurean always have to explain the pleasure-pain principle as limited by prudence as soon as that emotion-laden word Pleasure surfaces?

Robert wondered if “re-branding” our word choice would be useful. I think that is an important enough question for us to discuss collectively. Maybe we can discover a different way for both new and old followers to avoid the common ridicule that tends to shame not just the timid, but the courageous person who says, they follow Epicurus’ ethics about Pleasure."

DaveT Thanks for raising the question on 're-branding' when introducing Epicureanism to someone. Maybe before introducing the word 'pleasure' up front, the introduction of Epicureanism should highlight the benefits that accrue from following this framework for a life of wellbeing (eudaimonia).

I describe Epicureanism as the way of a life of wellbeing, which comes from wisdom, gained through prudent consideration of choices and avoidances. We acquire this wisdom through unceasing study of nature, through contemplation of the writings of the sage, Epikouros and his followers; through fellowships with like-minded friends; and by endeavoring to live practically, properly, peaceably and pleasantly. Our guide for pleasant living comes from Divine Nature, who teaches us to use our body's senses, feelings and apprehensions for right choices and avoidances. Only after describing the framework and benefits of Epicureanism, should we get into the details of describing how 'pleasure' is the absence of 'pain'. With an understanding of what the desired state of a pain-free body and tranquil mind that enables wellbeing, we can then describe how the absence of pain/disturbance (in body and mind) is achieved through both kinetic and static pleasures.

For example, Eikadistes takes 3-1/2 pages of the introduction in his Hedonicon, before the word 'pleasure' is even mentioned, and only then by introducing: "The Patron of Pleasure prescribes a practice for maximizing the serenity (aponia) of the flesh and for magnifying the tranquility (ataraxia) of the mind.

Does this approach provide a more acceptable method for discussing Epicureanism, without getting into the issue of shameful pleasures?

Quote

David Sedley in his paper "Epicurus' Theological Innatism" places significance on the singular construction. Sedley proposed each person creates their own "god" which is why he stressed the importance of the singular form.

Joshua Thanks to your suggestion, I went back to re-read Sedley's paper on Innatism and the forming of a personal 'god'. This has helped to change my understanding of the basics of KD01. Sedley points to Epicurus' Letter to Menoeceus where he advises readers to "consider god" and "attach to him" certain qualities. It appears to suggest we actively construct our own conception of a 'god' rather than discovering pre-existing beings. I now see how Sedley explains that we have an innate predisposition to form these divine images, but not because gods actually exist. Rather, we naturally tend to imagine beings that represent our own ideals of happiness and tranquility.

Is this a correct understanding of how to interpret how Epicurus referred to 'god(s)'?

Quote from Pacatus

Quote from Cassius

while staying within the forum rules!

I try, Cassius, I try!

The trilemma stated by Hume in the article is often credited originally to Epicurus.

Cassius

My main point in posting the article was to gain some background knowledge on what the author referenced “the problem of evil”. Does that phrase reference any historical writing?

Quote

“the problem of evil,” an idea attributed to the Greek philosopher Epicurus.

“Where Is God in Gaza?”

The question of the role of ‘God’ in allowing the evil of war continues to play out in this NYT article “Where Is God in Gaza?”

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The war’s grotesque details, live-streamed around the world, are an example of “the problem of evil,” an idea attributed to the Greek philosopher Epicurus. It’s an issue that has vexed people throughout history as they tried to reconcile the existence of suffering with the belief in a benevolent God.

Where Is God in Gaza?

The war, which has killed tens of thousands, laid waste to the Gaza Strip and shredded Israel’s reputation abroad, could soon be over. We explore how people…

www.nytimes.com

The author doesn’t discuss what Epicurus meant by “the problem of evil”, or how she would contrast the Epicurean view on wars fought over different religious beliefs.

It would have made for a more interesting article if the author addressed the question from Diogenes.

Quote from Cassius

On account of what kind of gods, then, will human beings be righteous? For they are not righteous on account of the real ones or on account of Plato’s and Socrates’ Judges in Hades.

Happy Birthday, Cassius

May you feel the pleasure of knowing the joy you have brought to so many others with the Epicurean Friends website, and all your own writings. Thanks to you, I am able to discuss philosophy via Catius Cat with my grandchildren!