That's what we explore here at Epicureanfriends.com, the internet home of Classical Epicurean Philosophy.

EpicureanFriends was established in 2015 by a group of friends interested in the study of Epicurus freed from the intrusion of contemporary politics, Stoicism, Platonism, Humanism, and other “isms” with which many seek to combine it. At EpicureanFriends, we focus on the fundamentals of life as Epicurus taught them himself:

Epicurus is well known for his advocacy of “pleasure” as the focus of life, but what Epicurus meant by “pleasure” has been disputed for 2000 years. The truth is that Epicurus held a very expansive definition of pleasure that his detractors refused to admit. Simply put, Epicurus held that Nature gives us only two feelings by which to determine what to choose and what to avoid, that those two feelings are pleasure and pain, and that if you are aware of feeling anything at all you are feeling one of the two.

Quote from Diogenes Laertius 10:34
”The internal sensations they say are two, pleasure and pain, which occur to every living creature, and the one is akin to nature and the other alien: by means of these two choice and avoidance are determined.“

Quote from Torquatus, Speaking for Epicurus in Cicero's On Ends 1:38
Therefore Epicurus refused to allow that there is any middle term between pain and pleasure; what was thought by some to be a middle term, the absence of all pain, was not only itself pleasure, but the highest pleasure possible. Surely any one who is conscious of his own condition must needs be either in a state of pleasure or in a state of pain. Epicurus thinks that the highest degree of pleasure is defined by the removal of all pain, so that pleasure may afterwards exhibit diversities and differences but is incapable of increase or extension.“

Thus if you are not feeling pain you are feeling pleasure, and so to Epicurus the word “pleasure” refers not only to agreeable sensory stimulation of mind and body but also to all normal and healthy experiences of mind and body, as these too are not painful and are therefore pleasurable.

Quote from Cicero's On Ends 1:39
For if that were the only pleasure which tickled the senses, as it were, if I may say so, and which overflowed and penetrated them with a certain agreeable feeling, then even a hand could not be content with freedom from pain without some pleasing motion of pleasure. But if the highest pleasure is, as Epicurus asserts, to be free from pain, then, O Chrysippus, the first admission was correctly made to you, that the hand, when it was in that condition, was in want of nothing; but the second admission was not equally correct, that if pleasure were a good it would wish for it. For it would not wish for it for this reason, inasmuch as whatever is free from pain is in pleasure.

Seen in this way, Epicurean philosophy is neither “hedonistic” nor “ascetic,” as those terms are generally understood. Instead, the Epicurean worldview identifies all types of healthy non-painful function of both body and mind as desirable. After establishing that this is the goal provided by Nature, Epicurus worked to provide the best advice possible to successfully attain that goal. This revolutionary paradigm of the best life was stated explicitly by the Epicureans in the following terms:

Quote from Torquatus, Speaking For Epicurus, In Cicero's “On Ends”

_QUOTckgedit>Again, the truth that pleasure is the supreme good can be most easily apprehended from the following consideration. Let us imagine an individual in the enjoyment of pleasures great, numerous and constant, both mental and bodily, with no pain to thwart or threaten them; I ask what circumstances can we describe as more excellent than these or more desirable? A man whose circumstances are such must needs possess, as well as other things, a robust mind subject to no fear of death or pain, because death is apart from sensation, and pain when lasting is usually slight, when oppressive is of short duration, so that its temporariness reconciles us to its intensity, and its slightness to its continuance. When in addition we suppose that such a man is in no awe of the influence of the gods, and does not allow his past pleasures to slip away, but takes delight in constantly recalling them, what circumstance is it possible to add to these, to make his condition better?“ (On Ends [40] XII) Under this worldview, “pleasure” is not a term that is confined to occasional experiences of mental or physical excitement. “Pleasure” includes all mental and physical experiences which we do not find painful. When every moment of life is seen to be either pleasurable or painful, there is no middle ground between the two. Every type of agreeable experience, including the cerebral, the emotional, and the physical, is seen to be valuable to us. And since death is nothing to us - since we cease to exist and have no experiences of any kind after death - the Epicurean understands better than anyone else the urgency of appreciating fully the pleasure that life affords. This perspective brings “absence of pain” into focus - not as an attitude of escape from discomfort - but as a term meaning exactly the same thing as “pleasure.” The importance of this definition cannot be overstated: Epicurus did not promote “absence of pain” as an endorsement of anesthesia or altered states of consciousness or drugged-out stupor. Instead, Epicurus advocated “absence of pain” as the best description of the highest and best life - brimming with positive experiences without any mixture of negatives. >
>Quote from Epicurus' Letter to Menoeceus >And for this cause we call pleasure the beginning and end of the blessed life. For we recognize pleasure as the first good innate in us, and from pleasure we begin every act of choice and avoidance, and to pleasure we return again, using the feeling as the standard by which we judge every good. And since pleasure is the first good and natural to us, for this very reason we do not choose every pleasure, but sometimes we pass over many pleasures, when greater discomfort accrues to us as the result of them: and similarly we think many pains better than pleasures, since a greater pleasure comes to us when we have endured pains for a long time. Every pleasure then because of its natural kinship to us is good, yet not every pleasure is to be chosen: even as every pain also is an evil, yet not all are always of a nature to be avoided. Yet by a scale of comparison and by the consideration of advantages and disadvantages we must form our judgment on all these matters. For the good on certain occasions we treat as bad, and conversely the bad as good. The insight that all states of life are composed of either pleasure or pain parallels the Epicurean viewpoint that all bodies are composed of either matter or void. In a universe where every space is occupied by matter or void, human feelings are understood in a similar way - every feeling is either pleasure or pain, which is the same as saying that any feeling which is not a pleasure is a pain, and any feeling which is not a pain is a pleasure. As you might imagine, this sweeping definition of pleasure leads to a major shift in perspective. As one noted scholar of Epicurus observed: >
>Quote from Norman DeWitt, “Epicurus And His Philosophy” >The extension of the name of pleasure to this normal state of being was the major innovation of the new hedonism. It was in the negative form, freedom from pain of body and distress of mind, that it drew the most persistent and vigorous condemnation from adversaries. The contention was that the application of the name of pleasure to this state was unjustified on the ground that two different things were thereby being denominated by one name. Cicero made a great to-do over this argument, but it is really superficial and captious. The fact that the name of pleasure was not customarily applied to the normal or static state did not alter the fact that the name ought to be applied to it; nor that reason justified the application; nor that human beings would be the happier for so reasoning and believing. Epicurus' rejection of commonplace assumptions was by no means limited to the prevailing definition of “pleasure.” Epicurean philosophy leads to a redefinition of many other common misconceptions, including “gods,” “virtue,” and even “good and evil.” In Epicurean terms “gods” do exist, and it is important to act “virtuously,” but “gods” are not supernatural or omniscient beings which create universes or control human affairs, and “virtue” is not desirable as an end it itself, but as a means of obtaining pleasure. “Good” and “evil” are not abstract absolutes, but are ultimately evaluations based on sensations of pleasure and pain felt by real living things. “Practical Reason” is held to be essential for living wisely, but “dialectical logic” is rejected as misleading. It is a major goal of EpicureanFriends to explore Epicurean terminology in these and other areas so we can appreciate the philosophy as the ancient Epicureans understood it. For more on terminology and similar topics, check out our FAQ page. We also particularly recommend Episode 222 of the Lucetius Today Podcast where we discuss key terminology issues surrounding “happiness” and “pleasure” and “virtue.” Click over to our Getting Started page for further ideas on where to go from here as you start the study of Epicurus. See our Recommended Reading List in our FAQ for other ideas on places to start reading. ===== Seeking Out Epicurean Friends ===== Epicurus held that there is nothing more important to happy living than friendship, and one good way to start making Epicurean friends is to join our discussion of Epicurean philosophy at our discussion forum is a great way to learn about the teachings of Epicurus while meeting others who are also interested in Epicurean philosophy. You do not have to agree with every aspect of Epicurean philosophy in order to open an account and ask questions, but we do have firm standards for the friendly interaction of those who do participate in discussions. Registering for an account requires agreement to our Terms of Use as well as our Community Standards and Posting Policy, with the understanding that when posting to the forum we are all working together to maintain a friendly and encouraging community space. We hope you benefit from our site, and if you find yourself as friendly toward Epicurus as we are, we invite you to consider joining us in our pursuit of the true meaning of the philosophy of Epicurus! Please be sure to spend time with our About Us page, our FAQ, and the public forums before posting. ===== Outlining Your Way Through Epicurean Philosophy ===== Epicurus stressed the importance of making and referring to outlines as a way of grasping and applying his philosophy to particular concepts, and we have a variety of outlines to get you started. Click on the graphic for the single page collapsible outline: Navigation - Ecco Style The following graphical Navigation Map links you to locations within the EpicureanFriends forum where each issue is discussed. If you are on a touch-screen device, it's easy to zoom in and out of the graphic to read the details. The Outline version of the map contains key citations in the texts supporting each point. Read about the Core Aspects of Classical Epicurean Philosophy emphasized at EpicureanFriends. Here Our Highest Good Is Pleasure Epicurus held that there are only two feelings given by Nature - pleasure and pain - and that if you are aware of feeling anything at all you are feeling one of the two. Thus if you are not feeling pain you are feeling pleasure, and so to Epicurus the word "pleasure" refers not only to agreeable sensory stimulation of mind and body but also__ to all normal and healthy conditions of mind and body, as these too are experienced but not felt to be painful. Seen in this way, Epicurean pleasure is neither “hedonistic” nor “ascetic” as those terms are generally understood, but consists in all types of healthy non-painful function of both body and mind.

“Again, the truth that pleasure is the supreme good can be most easily apprehended from the following consideration. Let us imagine an individual in the enjoyment of pleasures great, numerous and constant, both mental and bodily, with no pain to thwart or threaten them; I ask what circumstances can we describe as more excellent than these or more desirable? A man whose circumstances are such must needs possess, as well as other things, a robust mind subject to no fear of death or pain, because death is apart from sensation, and pain when lasting is usually slight, when oppressive is of short duration, so that its temporariness reconciles us to its intensity, and its slightness to its continuance.” (Torquatus Section, On Ends [40] XII., Cicero)

“This is why we say that pleasure is the beginning and the end of a completely happy life. For we recognize it as the primary and innate good, we honor it in everything we accept or reject, and we achieve it if we judge every good thing by the standard of how that thing affects us. And because this is the primary and inborn good, we do not choose every pleasure. Instead, we pass up many pleasures when we will gain more of what we need from doing so. And we consider many pains to be better than pleasures, if we experience a greater pleasure for a long time from having endured those pains. So every pleasure is a good thing because its nature is favorable to us, yet not every pleasure is to be chosen — just as every pain is a bad thing, yet not every pain is always to be shunned. It is proper to make all these decisions through measuring things side by side and looking at both the advantages and disadvantages, for sometimes we treat a good thing as bad and a bad thing as good. (excerpt from Letter to Menoeceus)

A Note About Epicurean Terminology - For all visitors, including those considering joining the discussion forum, we recommend that you take some time to understand that due to terminology differences, seemingly simple statements about ”pleasure,” “gods,” “virtue,” and even “good and evil” or “religion” can frequently mean something very different in Epicurean terms from what they may expect.

In Epicurean terms “gods” do exist, and it is important to act “virtuously,” but “gods” are not supernatural or omniscient beings which create universes or control human affairs, and “virtue” is not desirable as an end it itself, but as a means of obtaining pleasure. “Good” and “evil” are not abstract absolutes, but are ultimately evaluations based on sensations of pleasure and pain felt by real living things. “Practical Reason” is held to be essential for living wisely, but “dialectical logic” is rejected as misleading. It is a major goal of EpicureanFriends to explore Epicurean terminology in these and other areas so we can appreciate the philosophy as the ancient Epicureans understood it. For more on terminology and similar topics, check out our FAQ page. We also particularly recommend Episode 222 of the Lucetius Today Podcast where we discuss key terminology issues surrounding “happiness” and “pleasure” and “virtue.”

Are you interested in joining the Epicurean philosophy discussion?

Joining the Epicurean philosophy discussion forum is a great way to learn about the teachings of Epicurus while meeting others who are also interested in Epicurean philosophy. You do not have to agree with every aspect of Epicurean philosophy in order to open an account and ask questions, but we do have firm standards for the friendly interaction of those who do participate in discussions. Please be sure to spend time with our About Us page, our FAQ, and the public forums before posting.

Registering for an account requires agreement to our Terms of Use as well as our Community Standards and Posting Policy, with the understanding that when posting to the forum we are all working together to maintain a friendly and encouraging community space. We hope you benefit from our site, and if you find yourself as friendly toward Epicurus as we are, we invite you to consider joining us in our pursuit of the true meaning of the philosophy of Epicurus!

Click here for our list of Primary Texts, including:

Cicero - On Ends

The Epicurus College Course Materials Website contains reference documentation, including digital copies of core ancient Epicurean documents used in the Epicurus College Courses. In addition to those course material documents, we have a series of “Key Issues” documents on the following topics:

• Hu's On First (The Algebra of Pleasure)
• "Pleasure" Is The Goal Of Life - Not "Tranquility," "Virtue," Or Anything Else
• "The Map Is Not the Same As the Territory"
• There is No True World Beyond This One
• Basics of Epicurean Canonics
• The Fullness of Pleasure Model

Key Links for the project are: | EpicureanFriends.com | NewEpicurean.com

Important Online Sources For Translations: | Perseus Diogenes Laetius - 10- Epicurus - English - Hicks) | Perseus - Lucretius - Latin | Perseus - Lucretius - English - Emery |

Key Links here at the EpicureanFriends Wiki include: | About Us | Not Neo-Epicurean But Epicurean | Posting Policy | Community Standards - Rules of The Forum | Major Characteristics Of The Epicurean View of Life | Cassius Amicus Collection At Archive.org |

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