In Defense of Desire and How to Enjoy It

 

First I will give some background about what I came out of before studying Epicureanism. For a time I studied Buddhism and attended a Zen Buddhist group. In Buddhism, meditation is the practice by which one seeks to quiet one's desires, because certain unfulfilled desires can cause mental anxiety and stress. One may discover a momentary inner sense of contentment while sitting still, but after leaving the meditation cushion, one discovers that those all too human desires are right back there again. 

Desire is what keeps humans beings alive. If we don't eat food we die; likewise water and shelter are naturally essential needs. Yet what of all the other myriad desires that come with being alive and human? As Epicureans we seek to live a happy and enjoyable life, and we learn how to dance with our desires. 

Epicurus said in his Letter to Menoeceus:

"And we must consider that some of the passions are natural, and some empty; and of the natural ones some are necessary, and some merely natural. And of the necessary ones, some are necessary to happiness, and others, with regard to the exemption of the body from trouble; and others with respect to living itself;"

First briefly on alcohol: everyone knows that the drinking of excessive alcohol can lead to pains far greater than the original pleasure, and so knowing this an Epicurean takes care of the body's enjoyment by choosing to drink the amount which stays within their own individual bodily limits.

Principle Doctrine 3: "The limit of enjoyment is the removal of all pains. Wherever and for however long pleasure is present, there is neither bodily pain nor mental distress."

Principle Doctrine 8: "No pleasure is bad in itself; but the means of paying for some pleasures bring with them disturbances many times greater than the pleasures themselves." 

For myself, I have never had trouble with excessive alcohol intake, because my body gives me very clear and painful messages when I drink more than I should. I also notice that I enjoy alcohol best by only drinking a few times a month in small quantities, so I have on hand non-alcoholic drinks such as carbonated mineral water and non-alcoholic ginger beer. Alcohol is not a necessary need for the body, and one must sense the inner feelings of the body to determine for oneself when the pleasures of drinking alcohol are worth a loss of vigor and vitality which can accompany even moderate consumption. There can be a personal hedonic calculus to decide if and when to drink and there are times when alcohol can have a much needed medicinal value, but it should be respected and not abused to the point of addiction.(See this earlier post: https://epicureanphilosophyblog.blogspot.com/2021/12/evaluation-of-activities-for-benefit_6.html)

Some people really enjoy their sweets, and find they have frequent and excessive sugar cravings. This can become like an addiction when one constantly thinks about or plans for the next sweet treat. In modern times sweets are both easily procured and inexpensive. Sugar is everywhere and in many foods, and it is very hard to avoid the consumption of sugar. I'm sure this was not the case in Epicurus' time. So we must think about this and see how to best to deal with sugar cravings. There is a very unsettling feeling in the mind when sugar cravings become too prominent in one's consciousness.

I have tried at times to completely eliminate sugar from my diet. This may work for some people, but doesn't work for me. (Maybe my brain chemistry is permanently wired to enjoy sugar - life is just not very fun without it). It is important to realize that there is a bodily limit to the enjoyment of sugar that can be found, but just as with alcohol each person must discover this limit for themselves. This limit is what I call the "sugar yuck factor", when sugar no longer feels pleasureable. This requires one to be especially sensitive to the feelings which arise within the body while eating more sugary treats than one "should". For example, this excessive feeling can occur when eating too much homemade sugar cookie icing. Feeling the unpleasant feelings in the body is a great way to "reset" the sugar cravings, but it must also be combined with choosing to buy healthier foods and avoiding bringing home large quantities of sugary treats. One focuses the mind on learning to desire foods which are healthy and good for the body, and which increase feelings of vigor and vitality. I still choose to eat sweet treats on occasion, and I do so keeping in mind moderation, and that if I eat a treat every day it isn't as pleasureable as spacing out the treats over time. 

It's up to every individual to determine their own sugar limit, and to do so with respect for maintaining the pleasureable feeling of health of the body.

Enjoy!

Philosophy of Epicurus: Overview of Sources

Epicurus is said to have originally written over 300 works on various subjects, but the vast majority of these writings have been lost.

1) Diogenes Laertius - A major source for Epicurean doctrine is Diogenes Laertius, a Greek biographer (3rd century CE). Lives and Opinions of Eminent Philosophers Book 10 contains three of Epicurus’ letters to his disciples: the "Letter to Herodotus" on physical theory, the "Letter to Menoeceus" on Epicurean ethics, and the "Letter to Pythocles" on astronomical and meteorological matters. Also contained in this book are the “Principal Doctrines” (Kuriai Doxai) in which Diogenes quotes a collection of short sayings excerpted from the writings of Epicurus. Diogenes also fills in topics not covered in the Letters, and provides a list of Epicurus’ writings and other biographical information.

https://monadnock.net/epicurus/principal-doctrines.html
https://monadnock.net/epicurus/letter.html

http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0258%3Abook%3D10%3Achapter%3D1

http://www.attalus.org/old/diogenes10c.html

2) Lucretius - wrote the philosophical Latin poem "On the Nature of Things" (De rerum natura) in six books of hexameter verse (first century BCE). This poem covers Epicurean physics and natural philosophy. 

http://classics.mit.edu/Carus/nature_things.html

3) Diogenes of Oenoanda - erected a large inscription on a stone wall in the city of Oenoanda (second century CE, in what is now modern day southwestern Turkey). The Greek inscription contains the basic tenets of Epicureanism, including a treatise on ethics. To this day it is only partially excavated, and the work to reconstruct stone fragments continues.

http://www.english.enoanda.cat/the_inscription.html

4) Herculaneum scrolls - Several works of Epicurus, including parts of his major treatise, On Nature have been recovered in damaged condition from the library of a villa in the town of Herculaneum. The papyri rolls were buried and preserved in the ash from the eruption of Mt. Vesuvius in 79 CE.  They were rediscovered in 1752, but early attempts to read the scrolls proved difficult and unrolling destroyed the papyri. Scrolls are now being virtually read by newly created technology.

5) Philodemus - The Herculaneum library also held the writings of Philodemus, an Epicurean philosopher in the first century BCE. Philodemus' writings both preseved Epicurean philosophy and also dealt with ongoing developments within Epicurean communities. New editions and translations continue to come forward.

6) The "Vatican Sayings" - a collection of short sayings which partially overlap with those from Diogenes Laertius. Some of these maxims might not be attributable to Epicurus. This 14th century manuscript was rediscovered in 1888.

https://monadnock.net/epicurus/vatican-sayings.html

https://archive.org/details/EpicurusTheExtantRemainsBaileyOxford1926OptimizedForGreekOnLeft/page/n376/mode/1up

7) Cicero - presented and also criticized Epicurus’ ideas, especially concerning ethics, in several of his philosophical works, including "On Moral Ends" (De finibus) and the "Tusculan Disputations".

8) Plutarch, Sextus Empiricus, and the Greek commentators on Aristotle - these writings which contain short citations of Epicurus’ works, however they are often taken out of context or presented in a polemical and distorted fashion.

References:

https://plato.stanford.edu/entries/epicurus/
https://en.m.wikipedia.org/wiki/Epicurus
https://en.m.wikipedia.org/wiki/Lucretius
https://en.m.wikipedia.org/wiki/De_rerum_natura
https://en.m.wikipedia.org/wiki/Diogenes_of_Oenoanda
https://en.m.wikipedia.org/wiki/Herculaneum_papyri
https://plato.stanford.edu/entries/philodemus/

Evaluation of Activities for Benefit and Pleasure

The following blog post came to me after reading an email in which a friend wrote the phrase: "I guess I better....". It got me thinking, because I've also noticed that phrase in my self, in various situations. It is sometimes also phrased as "I guess I better stop...."The following is intended to be helpful for evaluating whether or not a given activity is "working" or bringing benefits or bringing pleasure for your unique situation.

Based on some of my philosophy studies, this personal exploration of a hedonic calculus leads to an evaluation of activities and possible future decisions in light of one's own individual pleasure and benefit. Of course we must honor all social commitments and agreements, as well as deeply consider the well-being of our loved ones.

In Epicureanism the word "pleasure" has a complicated understanding - it's not just short-term sensory pleasures, but also includes long-term mental pleasures such as peace of mind. The following is a way to evaluate a given activity for both long-term and short-term benefits and pleasure. Life is a balance of activities between working for daily provisions/long-term security, meeting daily needs (eating, sleeping, etc.), people engagement/commitments (friends/family/community), cultural engagement/expression (art/music), and aesthetic/sensory enjoyment (walking in nature, enjoying the smell and taste of fresh coffee, etc.). Also consider how relationships/friendships/good family connections, when they function well, can contribute to a greater overall sense of security, peace of mind, and mutual/shared enjoyment of life.

"Activities Evaluation" (both short-term and long-term).
State the specific activity (or possible future decision) that you wish to evaluate:

Evaluate this activity (or possible future decision) by choosing the best guess for each point below:

1) How likely is this to result in the pleasure and enjoyment of increased future security?(Increased resources of monetary, material goods, or friendship/community).
---Gauranteed/Likely/Uncertain/Unlikely/Impossible---            -(or not applicable)-

2) How likely is this to result in the pleasure and enjoyment of increased status or good reputation? (Being evaluated by others as knowledgeable, wise, skilled, courageous, or compassionate AND which also leads to increased resources of friendship/community. *Virtuous activities engaged in during isolation and/or exhibited only in the presence of strangers are less likely to increase "social security" and less likely to lead to long-term benefit).
---Gauranteed/Likely/Uncertain/Unlikely/Impossible                     -(or not applicable)-

3) How likely is this to result in the pleasure and enjoyment of more stable existing relationships and/or new friendships/new community engagement?

---Guaranteed/Likely/Uncertain/Unlikely/Impossible---                 -(or not applicable)-

4) How likely is this to result in pleasure and enjoyment from increased skill and artistic flow? (The joy of doing this, and the enjoyment of the focused discipline to do this).
---Gauranteed/Likely/Uncertain/Unlikely/Impossible---                 -(or not applicable)-

5) How likely is this to result in immediate sensory pleasure and enjoyment?
---Gauranteed/Likely/Uncertain/Unlikely/Impossible---                 -(or not applicable)-

6) How likely is this to result in a bad outcome? (Loss of property/wealth/reputation, loss of friendship/community, loss of good health, emotional/physical pain caused to self or to others, or a conflicting opportunity cost (time which could have gone to establishing future security -or- a more pleasure-worthy endeavor).
---Gauranteed/Likely/Uncertain/Unlikely/Impossible---                 -(or not applicable)-

7) How likely is this to lead to an immediate sense of satiation or feeling of satisfaction?
---Gauranteed/Likely/Uncertain/Unlikely/Impossible---                 -(or not applicable)-

8) How likely is this to lead to more opportunities for long-term personal well-being, such as peaceful abiding, intellectual engagement, social involvement, feelings of satisfaction, or simply more freedom to make personal choices?

---Gauranteed/Likely/Uncertain/Unlikely/Impossible---                 -(or not applicable)-

9) Over-all, will a small amount of pain now (effort of an input of time and work to overcome some obstacles) result in more long-term well-being in the future?

---Gauranteed/Likely/Uncertain/Unlikely/Impossible---                 -(or not applicable)-

Why Tranquility Should Not Be the Main Goal for the Epicurean

In this blog I want to step outside the bounds of classical Epicurean scholarship and explore pleasure and tranquility using a simple “common sense” approach. Pleasure and tranquility need not be mutually exclusive. Not all stress should be avoided and modern Epicureans should move away from seeing tranquility as a main goal.

Epicureans want to live enjoyably and happily, yet modern life is far from tranquil and can create a lot of stress. As modern Epicureans we can see that some people greatly enjoy excitement, activity, and stimulation, and other people enjoy quietude, relaxation, and tranquility. Introverts are estimated to be 25% of the population, and tend to desire more tranquility than extroverts. So keeping in mind that there can be differences in temperament, it makes sense that what is considered pleasurable will also depend on temperament. It would be wrong to impose any one group’s preferences onto another group. 

For the sensitive constitution of introverts, the right level of tranquility can be deeply pleasing. Believing that tranquility leads to an enjoyable and happy life, they will limit certain activities and there will be many activities they would never do. However, if they don’t live independently in a remote or rural location, they will need to decide how much stress they want to take on, and make choices. This will often be by trial and error.

With our common modes of transportation, our speed of life is much faster than in the time of antiquity. The structure of 21st century civilization is stressful, complex, and specialized. At the time of Epicurus, life would have very easily and naturally fallen into a simple and tranquil structure, but now it would take much more effort to recreate the tranquility of Ancient Greece. What was tranquil then, to us now appears as an ascetic lifestyle. Our modern brains are now wired for a certain level of stimulation, and the happiest life will need to find the most agreeable level of mental and sensory stimulation. Too much tranquility can become unhealthy and for some can lead to feelings of emptiness, lethargy, and even lead to depression. So for these reasons it becomes questionable as to whether setting tranquility in life as a main goal will result in the most happy life. In addition, human beings are social animals and need to interact regularly with others to experience feelings of belonging and security. All social interaction contains within it a certain level of stress, but the goal of attaining pleasureable social interactions will help guide the modern Epicurean.

While the introverts might focus on modulating the level of stress in their lives, the other more extroverted folks will be busy taking on more challenges and living a much more active lifestyle. They will seek out adventure and novel sensory experiences. They will enjoy a lively environment that tickles the heart and mind with pleasure and joyful social interactions.

Regardless of introvert or extrovert tendencies, some stresses in life actually do lead to a kind of mental pleasure that cannot be produced by any other way. One example is participating in a gathering of people. With the right kind of people and in the right setting, the kind of joy that can well up within the heart cannot be found in solitude. And yet again this may best be enjoyed by those who have learned how to navigate a social environment. It is possible to learn and practice socializing in order to move from introvert to ambivert, and I would greatly encourage any introverted Epicureans to put effort into this, as the rewards are great.

Extroverted Epicureans already know and enjoy the pleasure of socializing, and they can help the introverts ease into the social fabric of a community, through thoughtful questions that pull introverts into conversation. Introverted Epicureans can also be of service to the community by bring the gifts they have learned through mastery of their sensitivities. They can help modulate the energy level if it gets too fast or loud, by requesting a resting break during community discussion. When attending a party and the dancing has ended, they can bring in more flowing soothing music conducive to good conversations.

The best kinds of gatherings would be between Epicureans who put forth the enjoyable meeting of the mind and the heart, as the agreed upon social goal. They would have no need for the social behaviors that cause stress, because they would set aside competition for attention, passive aggressiveness, pessimism, irritability, impatience, and harsh judgements. They would focus on sharing the joys of insight into the Epicurean philosophy and embody any kind of behavior that leads to pleasurable and agreeable friendship and conversation: smiles, encouragements, positivity, patience, clear and direct speaking, warm greetings and farewells of kisses and hugs. This kind of gathering would be stimulating for the mind and the senses, and yet enjoyable, and it very well could be considered both tranquil and stimulating at the same time.

Joyful Right Living

A Call to Joyous Epicurean Living (Revised 01/16/23)

Rejoice in the joys of the body and the soul. Rise up and dance! For the soul keeps safe the seat of wisdom. Mother Nature governs the body and easily teaches us the wisest ways to enjoy living.

Partake in the all the joys of the body often and with prudence. Feel your skin, feel your breath, see the sunlight and all the colors, taste the delight of water and sometimes wine, smell and savor that which nourishes you at every mealtime.

As the ancient song of Seikilos says: "While you live, shine! Have no grief at all. Life exists only for a short while, and time demands its due."

The soul does not live forever, as some may believe. For it only comes to animate the flesh just as heat comes from a burning fire. And when the organs of the body cease to function and the heat of the body dissipates, so too does the soul cease to be.

And just as a kernel of wheat ripens, so too the soul ripens with the experience of living. Even in the midst of a feast of pleasure, you must always hold pain in its proper place, or you will lose the benefit of its guidance. By pain we learn what to avoid, and by pleasure we learn what to move toward. Through this we learn that a life of joy takes no pride in pain or the endurance of painful over-indulgences. We endure the pains that we must when we know that a greater pleasure will come in the future, such as when we must work to sustain our future security and happiness.

A life of joy rejoices in the merits of wisdom, the fullness of delight, and the intimacy of uplifting friendship. A life of pleasure dances with the past, present, and future free from fear and anxiety. A life of joyous Epicurean living unfolds with blessedness, daily knowing that this is the best way to live.

 

A Call to Joyous Epicurean Living (First Draft 11/21/21)

Rejoice in the joys of the spirit. Rise up and dance! For the spirit keeps safe the seat of wisdom. Partake in the joys of the body often and with prudence. For the spirit animates the body and it knows the wisest way to enjoy living.

As the ancient song of Seikilos says: "While you live, shine! Have no grief at all. Life exists only for a short while, and time demands its due."

The spirit does not live forever, as some may believe. For it only comes to animate the flesh just as heat comes from a burning fire. And when the heat of the body dissipates, so too does the spirit.

And just as a kernel of wheat ripens, so too the spirit ripens with experience of wisdom. Even in the midst of a feast of pleasure, you must always hold pain in its proper place, or you will lose the benefit of its guidance. For pain always guides one who makes foolish mistakes. By pain we learn what to avoid, and by pain we learn wisdom. A life of joy takes no pride in pain or the endurance of painful over-indulgences. Instead, a life of joy rejoices in the merits of wisdom, the fullness of delight, and the intimacy of uplifting friendship.

 *Above image: William Stott 1857-1900
"Hide and Seek in the Garden of Epicurus, Leontium and Ternissa"

Thoughts on the Epicurean Revival

The modern revival of Epicureanism should be practiced as a philosophy not as a religion. There is no need for faith or symbolic rituals to embolden the empirical understanding of this philosophy. One studies and implements this philosophy to directly and personally experience the benefits of this wisdom.

While one might at times feel an intense gratitude toward the teachings and the original teacher Epicurus, there is no need to create a religion out of it. The world has seen too much harm and violence from organized religion. By maintaining the identity of a philosophical society rather than a religion, Epicurean revivalists offer a feeling of openness and freedom to those who have experienced past injury from religious fundamentalism.

Instead of the worship of a leader (be it Epicurus or a currently living guide) thorough study and practice of Epicurean principles take center stage. Each individual in the society of Epicurean friends can then become a natural ambassador of joy. There is no need for a missionary aspect to this philosophy, because those who see the benefits of this happy living will naturally be interested to learn more.

These teachings should not be turned into commodities, and teaching Epicurean philosophy should not be used as one's sole source of income. It would be fine to be reimbursed for the cost of materials such as paper or books. Freely giving the teachings without need for compensation is more conducive to the development of friendship and the development of emotional intimacy. In the act of giving we awaken the impulse to reciprocity and the basis for the commitment to longterm friendship. Since free time is precious in the modern world, Epicurean revivalists seek not to spread the teachings to the most people, but rather to spread the teachings to those who seek friendship and community within the safety and comfort of a shared worldview.

Welcome to the Philosophy of Epicurus

Epicurus (341-270BC) was an ancient Greek philosopher and sage who founded Epicureanism. He established his school of philosophy known as the "Garden", in Athens. He is said to have written over 300 works, but most of these writings have been lost. From a few remaining collections and from later authors, his teachings continue to inspire and guide those who so desire, toward a life filled with wisdom and happiness.

"Let no one put off the love and practice of wisdom when young, nor grow tired of it when old. For it is never too early or too late for the health of the soul. Someone who says that the time to love and practice wisdom has not yet come or has passed is like someone who says that the time for happiness has not yet come or has passed. Young or old, it is necessary to love and practice wisdom, so that in old age you can be youthful by taking joy in the good things you remember, and likewise in youth you can be mature by not fearing what will come. Reflect on what brings happiness, because if you have that you have everything, but if not you will do everything to attain it."

-- Letter to Menoikos by Epicurus

                    (translated by Peter Saint-Andre)