Posts by Cassius

I am really glad Don posted that article because otherwise I might not have seen it.

It very much helps crystallize my thinking about one of the most important moderating decisions I have to make in administering this forum.

If someone comes here thinking that "Epicurean 'hedonism' is primarily about the reduction of pain," then I would welcome them and welcome the opportunity to explain how that is an inversion of the truth and of the meaning of the reliable ancient texts.

However if someone comes here dedicated to and advocating the idea that "many correctly note that Epicurean 'hedonism' is primarily about the reduction of pain" then that is beyond the terms of our "Community Standards" and "Terms of Use" and our "Not Neo-Epicurean" statement, and their membership will be rescinded.

There are plenty of places on the internet where people can focus on suffering and devote their time to studying Buddhism and Stoicism to the exclusion of and with indifference to joy, delight, pleasure, and happiness as those terms are ordinarily understood by ordinary people.

The purpose of this forum is to study and promote Classical Epicurean Philosophy as Epicurus taught it. It is extremely important for us to grapple with Epicurus' framing of the term "absence of pain" and explain how Epicurus is about PLEASURE - which can indeed be defined for certain important uses as "absence of pain" or "reduction of pain." But to place PAIN in the center of the philosophy rather than PLEASURE is not what the ancient Epicureans did, and it's not consistent with the mission of this forum to allow for the regular advocacy of that position here.

Again, we'll talk about pleasure and absence of pain as often and as intensely as necessary, but if in the future some new person wishes to join and use their membership to cross over into advocacy for Epicurean philosophy is primarily about alleviation of suffering on a regular basis that's something that will not be allowed to continue.

Just to be clear - neither Don nor anyone else here has done that, nor are they anywhere close to doing so. I think it's likely that our "Community Standards" and "Terms of Service" and "Not Neo-Epicurean" statements that are stressed in our registration process have done their intended work, and we don't have dedicated advocates for that position here.

But new people come on the scene all the time, and this is a good opportunity to write something up to address this.

As administrator I have no right or ability to state flatly that "this is" or "this is not" true Epicurean philosophy for the general world and for all time. Everyone has to decide that for themselves. But I do have the right and ability to help steer this forum into the direction set for it when it was launched, and as long as I am here to administrate I will continue to do that.

Peace and love to all!

This is not meant to be nearly as negative as it is going to sound. Be sure to read to the last line of my post.

But - here's a quote from the article:

Quote

O’Keefe’s latest piece on Epicurean ethics is another work of helpful synthesis. While many correctly note that Epicurean “hedonism” is primarily about the reduction of pain, that bald summary can overlook the next layer of analysis: Epicurus believes that avoiding bodily pain is pretty simple, and that therefore most of our therapeutic attention should go to avoiding mental pain. The largest component of mental pain is fear. (Epicurus does also discuss other disturbing emotions such as regret and envy.)

"Correctly note that Epicurean "hedonism" is primarily about the reduction of pain!" ????

As a technical statement this means nothing different from saying "primarily about pleasure" because absence of pain and pleasure are the same thing.

As a choice of wording in presenting the philosophy it is disastrous. And the elaboration that follows it just digs the hole deeper. The whole line of thinking is not only inaccurate, but It encourages the worst tendencies of seeing the world as mostly suffering, as if through a Buddhist or Stoic prism.

I've read enough of OKeefe over the years to think that this problem isn't attributable to Jack Gedney, but rather it's the sense I've gotten from reading O'Keefe directly. This is exactly why I take O'Keefe very cautiously and do not prefer to cite his articles, even though they often contain very good research and information.

I don't think this is the way Emily Austin conveys Epicurus ("Living for Pleasure") and I would consider her work head and shoulders better than OKeefe's.

Other than that I applaud Jack Gedney (I don't know who he is either) for his activity!

This thread is for discussion of the Blog article:

Blog Article

In An AI World, The Epicurean View of Knowledge Is More Important Than Ever

Epicurus had important things to say about happiness, pleasure, fear, and anxiety. But before the modern world reduced him to the status of a street-corner therapist, his most important contributions to human advancement were understood to be in a very different field — that of understanding reality, and the true nature of things. The ancient world recognized that Epicurus's account of how knowledge is possible was among the most significant and original contributions any philosopher had ever…

Cassius

May 15, 2026 at 7:40 AM

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Hello Griffin happy to have you!

Griffin tells us:

Hi Cassius,

I live in the Wasatch Mountains in Utah.

I came to Epicurus the way most serious things find you - sideways and without warning. I've been self-studying philosophy for over a year starting with the ancient Greeks, working through Plato, Aristotle, the Sophists, logic and rhetoric. My entry point into the ancient world was history, specifically the Peloponnesian War and classical Greece, and Epicurus kept appearing at the edges of everything I was reading.

I'm currently going down the Epicurean rabbit hole and finding that I genuinely connect with his teaching, especially on pleasure and pain, the classification of desires, and what it actually means to live well without supernatural scaffolding holding the whole thing up.

I'm glad to have found a community committed to studying Epicurus seriously and on his own terms. Looking forward to learning more.

Welcome @Griffin

There is one last step to complete your registration:

All new registrants must post a response to this message here in this welcome thread (we do this in order to minimize spam registrations).

You must post your response within 24 hours, or your account will be subject to deletion.

Please say "Hello" by introducing yourself, tell us what prompted your interest in Epicureanism and which particular aspects of Epicureanism most interest you, and/or post a question.

This forum is the place for students of Epicurus to coordinate their studies and work together to promote the philosophy of Epicurus. Please remember that all posting here is subject to our Community Standards and associated Terms of Use. Please be sure to read that document to understand our ground rules.

Please understand that the leaders of this forum are well aware that many fans of Epicurus may have sincerely-held views of what Epicurus taught that are incompatible with the purposes and standards of this forum. This forum is dedicated exclusively to the study and support of people who are committed to classical Epicurean views. As a result, this forum is not for people who seek to mix and match Epicurean views with positions that are inherently inconsistent with the core teachings of Epicurus.

All of us who are here have arrived at our respect for Epicurus after long journeys through other philosophies, and we do not demand of others what we were not able to do ourselves. Epicurean philosophy is very different from most other philosophies, and it takes time to understand how deep those differences really are. That's why we have membership levels here at the forum which allow for new participants to discuss and develop their own learning, but it's also why we have standards that will lead in some cases to arguments being limited, and even participants being removed, when the purposes of the community require it. Epicurean philosophy is not inherently democratic, or committed to unlimited free speech, or devoted to any other form of organization other than the pursuit of truth and happy living through pleasure as explained in the principles of Epicurean philosophy.

One way you can be assured of your time here will be productive is to tell us a little about yourself and your background in reading Epicurean texts. It would also be helpful if you could tell us how you found this forum, and any particular areas of interest that you already have.

You can also check out our Getting Started page for ideas on how to use this website.

We have found over the years that there are a number of key texts and references which most all serious students of Epicurus will want to read and evaluate for themselves. Those include the following.

"Epicurus and His Philosophy" by Norman DeWitt

The Biography of Epicurus by Diogenes Laertius. This includes the surviving letters of Epicurus, including those to Herodotus, Pythocles, and Menoeceus.

"On The Nature of Things" - by Lucretius (a poetic abridgement of Epicurus' "On Nature"

"Epicurus on Pleasure" - By Boris Nikolsky

The chapters on Epicurus in Gosling and Taylor's "The Greeks On Pleasure."

Cicero's "On Ends" - Torquatus Section

Cicero's "On The Nature of the Gods" - Velleius Section

The Inscription of Diogenes of Oinoanda - Martin Ferguson Smith translation

A Few Days In Athens" - Frances Wright

Lucian Core Texts on Epicurus: (1) Alexander the Oracle-Monger, (2) Hermotimus

Philodemus "On Methods of Inference" (De Lacy version, including his appendix on relationship of Epicurean canon to Aristotle and other Greeks)

"The Greeks on Pleasure" -Gosling & Taylor Sections on Epicurus, especially the section on katastematic and kinetic pleasure which explains why ultimately this distinction was not of great significance to Epicurus.

It is by no means essential or required that you have read these texts before participating in the forum, but your understanding of Epicurus will be much enhanced the more of these you have read. Feel free to join in on one or more of our conversation threads under various topics found throughout the forum, where you can to ask questions or to add in any of your insights as you study the Epicurean philosophy.

And time has also indicated to us that if you can find the time to read one book which will best explain classical Epicurean philosophy, as opposed to most modern "eclectic" interpretations of Epicurus, that book is Norman DeWitt's Epicurus And His Philosophy.

(If you have any questions regarding the usage of the forum or finding info, please post any questions in this thread).

Welcome to the forum!

Episode 333 of the Lucretius Today Podcast is now available. This week our episode is entitled: "Epicurus Disputes The Stoic View Of The Sensations and the Anticipations."

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I don't think that's overly harsh. Of course when the Terminators take over they may not agree

This is like living through the industrial revolution and radio and tv and internet all in one - or more.

The points it picked up from you are good for it to pick up so the world is better that you wrote them.

I have no idea where all this leads. In the meantime I guess we do the best we can.

Great points. I certainly can't speak definitively but I gather some people think that Epicurus was frequently talking about "sages" in the sense of dedicated lifelong philosophers. There's a book out there "Epicurus The Sage" and i have never liked that title or term. I personally don't think Epicurus applied his teachings only to a very small category of super-high-achieving people.

it sounds to me like this notion that the sage is some superhuman specimen has some Stoic connections. In recent reading of On Ends for the podcast, I've come across the contention that Chrysippus held wise men/sages to be as rare as a phoenix, which presumably means extremely rare.

I think Epicurus was describing a philosophy for ordinary people of ordinary intelligence, so I feel sure that his general advice was the same on marriage as on anything else: Ask yourself what will happen if you pursue a particular course, and if can reasonably be anticipated to lead to more pleasure than pain, then it makes sense to pursue it. Of course marriage (depending on society) has more long-term and deep consequences than most any other relationship, so you should be particularly careful. But "be particularly careful to examine your circumstances" does not change the general rule, which is to do your best to anticipate the consequences and act accordingly to pursue the happiest life possible to you.

Quote from Don

As I've said ad nauseum in the past, the Principal Doctrines were not originally verified.

Far be it for me to question anyone's typing but perhaps you meant a word other than "verified"?

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Quote from wbernys

So removal of pain does remain a goal even if we can be "happy" without it, since we want to be even happier and have more pleasures to achieve complete happiness where nothing torments us and we can enjoy pleasures undiluted.

I agree firmly with the idea that getting completely rid of bodily and mental pain constitutes the goal, and that having such a goal serves a very real purpose as identifying an organizing principal, and as I think that you mentioned earlier this is part of the "gods" analysis - the gods serve as a way of thinking about shooting for the highest possible goal.

All of these concepts have details about them that help us use them as targets that we'd like to approximate as closely as possible.

Probably the real practical problem is that as humans we can't practically speaking avoid all pain (and I know you are very young wbernys so speaking as someone whose a lot closer to his end than to his beginning the pains really begin to stack up the older you get!).

I think the struggle occurs because many people would like to have a firm set of Do's and Don'ts -- Ten commandments so to speak - that would prioritize for us exactly when some pleasure is going to cost more than its worth. The natural/necessary categories help with that, but even there we don't have a rigid set of rules like the religions tend to offer.

And in the absence of set rules, people struggle with whether they should "avoid pain at all cost." I think the friendship example, or lesser questions such as "Should I get a dog even though he'll only live maximum ten years and then I'll be heartbroken when he dies." helps crystalize that yes, we DO choose things that we know will cause us pain when the pleasure we get outweighs the cost in pain.

Just brainstorming here but it would be very helpful to come up with other illustrations of the same principle (examples of discretionary actions where we clearly choose to accept some pain). We often use the examples of "going to the dentist" or "getting surgery" and those are useful, but to really dramatize the point it would be good to point to examples where we could walk away from the situation without pain, but we choose to go forward anyway (friendship, pets, etc......)

Thanks for that clarification. Presuming that it is possible for one day to be happier than another, and that "happy" here doesn't imply a superlative state, then I sure would be happier without kidney disease than with it!

But back to the more basic and at the same time more urgent point to be clear about: Happiness, which is what Epicurus says we do everything to obtain, does not require complete absence of pain.

Are we agreed on that?

Quote from DaveT

What challenges me, and perhaps all of us is the short term and the long term of living one's life.

I think I know what you mean and i agree. However i personally try to avoid focusing the greater than / lesser than analysis purely in terms of "time," even in comparing the short term to the long term. It's probable that it's better to find a way to juxtapose "some of the consequences" against "all of the consequences" so that we don't run afoul of the idea that "longer" is always "better." Sometimes a pleasure that lasts for a shorter period of time can be more important to us than a longer period of time. And for that I would cite the letter to Menoeceus:

Quote

[126] But the many at one moment shun death as the greatest of evils, at another (yearn for it) as a respite from the (evils) in life. (But the wise man neither seeks to escape life) nor fears the cessation of life, for neither does life offend him nor does the absence of life seem to be any evil. And just as with food he does not seek simply the larger share and nothing else, but rather the most pleasant, so he seeks to enjoy not the longest period of time, but the most pleasant.

I constantly have to remind myself of this because it is very easy to fall into the idea of taking things in isolation and thinking longer is always better, but even in terms of lifespan that isn't necessarily so. There are many factors to consider, and Godfrey has planted in my mind that PDO9 points us not only to "duration" but also to "intensity" and "part of the body(presumably including mind) affected."

That second paragraph there from Frances Wright is in my view a good argument for why treating "Absence of pain" as the prime directive has to be explained very carefully.

I know from the moment I first shake hands with a new friend that he may well die before I do, and the closer we get the more the mental pain of his loss will hurt. The only way to avoid that will be for me to die first, which is hardly a more attractive alternative.

BUT I PURSUE THAT FRIENDSHIP ANYWAY because my goal in life is the greatest happiness through pleasure possible for me, not the avoidance of each and every and all pain.

I gladly and willingly accept the cost in pain that will be exacted in exchange for that pleasure, which greatly outweighs the pain.

I agree that the distinction between bodily and mental pain is very important.

Quote from Bryan

Bodily pain can often be mitigated by a prudent lifestyle -- but only mental pain can be fully eliminated through a prudent application of philosophy.

But I am not sure we have discussed this before: Can even mental pain be totally eliminated / extinguished? What texts might you cite for that position that the mental pain of loss for a loved one (for instance) can be fully extinguished. I think of that example in part because I see wbernys earlier quoted Frances Wright (which I just now saw) and this always reminds me of her paragraph here from chapter 10:

Quote from A Few Days In Athens Chapter 10

But there is yet a pain, which the wisest and the best of men cannot escape; that all of us, my sons, have felt, or have to feel. Do not your hearts whisper it? Do you not tell me, that in death there is yet a sting? That ere he aim at us, he may level the beloved of our soul? The father, whose tender care hath reared our infant minds — the brother, whom the same breast hath nourished, and the same roof sheltered, with whom, side by side, we have grown like two plants by a river, sucking life from the same fountain and strength from the same sun — the child whose gay prattle delights our ears, or whose opening understanding fixes our hopes — the friend of our choice, with whom we have exchanged hearts, and shared all our pains and pleasures, whose eye hath reflected the tear of sympathy, whose hand hath smoothed the couch of sickness. Ah! my sons, here indeed is a pain — a pain that cuts into the soul. There are masters that will tell you otherwise; who will tell you that it is unworthy of a man to mourn even here. But such, my sons, speak not the truth of experience or philosophy, but the subtleties of sophistry and pride. He who feels not the loss, hath never felt the possession. He who knows not the grief, hath never known the joy. See the price of a friend in the duties we render him, and the sacrifices we make to him, and which, in making, we count not sacrifices, but pleasures. We sorrow for his sorrow; we supply his wants, or, if we cannot, we share them. We follow him to exile. We close ourselves in his prison; we soothe him in sickness; we strengthen him in death: nay, if it be possible, we throw down our life for his. Oh! What a treasure is that for which we do so much! And is it forbidden to us to mourn its loss? If it be, the power is not with us to obey.

Should we, then, to avoid the evil, forego the good? Shall we shut love from our hearts, that we may not feel the pain of his departure? No; happiness forbids it. Experience forbids it. Let him who hath laid on the pyre the dearest of his soul, who hath washed the urn with the bitterest tears of grief — let him say if his heart hath ever formed the wish that it had never shrined within it him whom he now deplores. Let him say if the pleasures of the sweet communion of his former days doth not still live in his remembrance. If he love not to recall the image of the departed, the tones of his voice, the words of his discourse, the deeds of his kindness, the amiable virtues of his life. If, while he weeps the loss of his friend, he smiles not to think that he once possessed him. He who knows not friendship, knows not the purest pleasure of earth. Yet if fate deprive us of it, though we grieve, we do not sink; Philosophy is still at hand, and she upholds us with fortitude. And think, my sons, perhaps in the very evil we dread, there is a good; perhaps the very uncertainty of the tenure gives it value in our eyes; perhaps all our pleasures take their zest from the known possibility of their interruption. What were the glories of the sun, if we knew not the gloom of darkness? What the refreshing breezes of morning and evening, if we felt not the fervors of noon? Should we value the lovely-flower, if it bloomed eternally; or the luscious fruit, if it hung always on the bough? Are not the smiles of the heavens more beautiful in contrast with their frowns, and the delights of the seasons more grateful from their vicissitudes? Let us then be slow to blame nature, for perhaps in her apparent errors there is hidden a wisdom. Let us not quarrel with fate, for perhaps in our evils lie the seeds of our good. Were our body never subject to sickness, we might be insensible to the joy of health. Were our life eternal, our tranquillity might sink into inaction. Were our friendship not threatened with interruption, it might want much of its tenderness. This, then, my sons, is our duty, for this is our interest and our happiness; to seek our pleasures from the hands of the virtues, and for the pain which may befall us, to submit to it with patience, or bear up against it with fortitude. To walk, in short, through life innocently and tranquilly; and to look on death as its gentle termination, which it becomes us to meet with ready minds, neither regretting the past, nor anxious for the future.”

Please do Don as I don't want Wbernys to think I am singling him out!

This is one of my most long-running issues with how Epicurean philosophy is presented. Saying that "the goal is absence of pain" can be explained in a perfectly logical way. However taken in isolation the slogan is apt to be misinterpreted by people who do not understand that there are only two feelings, that if you are not experiencing the one then you are experiencing the other, and that saying you want "absence of pain" means you want pleasure in the full sense of the word, including the active pleasures of joy and delight, rather than just a feeling of "nothingness."

But til my dying day I will remain convinced that a very large number of people in today's world are not interpreting the full meaning in that way. The don't read Torquatus arguing with Cicero about it, and they don't read David Sedley's "Inferential basis of Epicurean Ethics" explaining how Epicurus can apply the same logic he applies to atoms and void to pleasure and pain, and as a result they are apt to say "Epicurus is saying the same thing as the Buddhists! Epicurus is saying get rid of all ups and downs of life just like the Stoics! We're all just one big happy family trying to rise above the siren calls of the body to achieve a blessed state of absolute spirit contemplating absolute wisdom! (Or some variation of the above.)

So I am all in favor of saying "the sun is the size it appears to be" and "pleasure is the absence of pain" and "death is nothing to us." But I want to be sure that my audience has a full explanation of why I say that, and if I'm pretty sure they don't understand it, then explanation is necessary or else you can cause more harm than good. I don't want anyone thinking I am flat-earth idiot who thinks that the sun is the size of a basketball, i don't want anyone thinking I am advocating the life of a hermit in a cave on bread and water, and I don't want anyone to think I am advocating suicide because I don't care about life.

Quote from wbernys

My understanding is Epicurus thought removal of pain was important since it didn't allow height of pleasure, BUT even if you didn't reach the height of pleasure (no pain in mind or body) you could still have predominance of pleasure over pain thanks to mental pleasures understanding limits of pain and gratitude for past goods, etc. Especially as mental pleasures are more important than physical ones

I agree with everything in that paragraph. The extra twist I would say rather than "important" I would say "the theoretical goal."

And that gets to the issue - for humans we are not going to be able to eliminate all pain if we want the most happiness possible to us. So to stress "absence of pain" as if the prime directive is to always avoid all pain is going to result in a far less happy life than if one understands that we sometimes choose pain in order to obtain greater pleasure in full.