Compare And Contrass The Characteristics Of Pain And Pain

What are the characteristics of pleasure and pain? (pp. 32-33, 36, 57-59)
• The eradication of all pain is the highest attainable level of pleasure. Whenever pleasure is felt, there will never be a corresponding sensation of pain or distress (III).
• A single pain will never be felt for a long duration of time. The sharpest pains leave the body relatively quickly. Those sensations that exceed pleasure will be only temporarily felt (2-3 days). However, prolonged sicknesses are accompanied by sensations of pleasure that outstrip feelings of pain (IV).
• There is no pleasure that is disadvantageous in its own right. However, certain producers of pleasure can cause great difficulties that outweigh the advantages of such pleasure (VIII)
• All pleasures

• Finally, mental pain and pleasure are stronger than bodily pain and pleasure.

2. What is justice? (pp. 34-36)
• Justice, in its natural state, is an agreement/contract with others neither to harm one another nor to be harmed.
• Those animals that do not possess the ability to make such contracts cannot be held to a standard of justice and injustice. Additionally, those countries that do not engage in pacts with other nations (either through inability or choice) cannot be held to notions of justice or injustice.
• Justice does not exist in its own right, but is only generated by mutual agreements between individuals. Injustice is not an evil in its own respect, but only because of the terror created by the prospect of potential punishment for certain actions.
• Justice is universal to all people because it is simply a useful tool to regulate human associations. However, standards of justice will vary between locations and people groups.
• For an action to be termed just, it must simply be useful in mutual associations. When an action hitherto believed to be just no longer proves beneficial, it can no longer be held as just. Ultimately, notions of justice are transitory and

Gods are idle beings that do not engage in labor, pay attention to earthly or celestial complications, or lack pleasure. Rather, they celebrate their wisdom and virtue and are always confident in the permanence of their pleasure. These beings can be best described as “blessed” because they constantly enjoy rest and leisure. Because the world was created (and currently operated) by nature, the gods do not have to concern themselves with its maintenance. Because they are constantly at rest, human beings no longer have to look to the gods for truth or fear their divine retribution. Rather than stating that the gods are an aggregation of atoms that will someday dissolve, Epicurus asserts that they have “quasi-bodies” and “quasi-blood.” In other words, there are images of the gods that are not comprised of atoms, but are amorphous and translucent. These images take on a human-like appearance because 1) the human form is the most conducive to the divine nature, 2) the human body is the only earthly form that can possess an intellect, and 3) human beings innately envision the gods in human form. Finally, the gods can only be observed through thought and therefore are mental depictions created by human minds out of the infinite