It is impossible for someone to dispel his fears about the most important matters if he doesnt know the nature

of the universe but still gives some credence to myths, So without the study of nature there is no enjoyment of pure pleasure (Epicurus, Principal Doctrines, 12) Because Epicurus holds that the right pleasures are especially the natural and necessary ones, an impure pleasure would be one that contradicts less or more naturalness and necessity. It is also supposed that we feel pleasure, but also we can recognize the most important matters. hey would come in the range of unnaturalness and possibility. !hat "ind of recognition# It can be that of apprehending the limits of nature and necessity we reach in our possession of pleasures. hus, they are limits of our own person, if we consider pleasures as e$pressions of our indi%iduality. &nnaturalness and possibility are outside us and come from the innermost feelings of indi%iduality. If both of them become problems to be sol%ed by the "nowledge of the nature of uni%erse, then it deri%es that the uni%erse we place abo%e us as the source of naturalness and necessity has its sub'ecti%e origins in the contrary %alues. (loser to us is the myth, which appears as a spontaneous reliance on what is higher than us. he myth will immediately embody the empty space left by the "nowledge of the limits of our indi%iduality. )ur fears raise from the "nowledge of myths, but fears pro%es themsel%es to be other ways of e$pression of the same indi%iduality as that affirmed in feelings of pleasure. he myth creates a mythological world and that is the world closest to us. herefore, if it is cleaned by the religious senses, the primary world of men is that that allows a chain of stories, places and incomprehensible facts, as it is currently "nown from the e$perience of life. he possibility and lac" of naturalness lays in our contacts with other men. )n the other side, the "nowledge of uni%erse Epicurus recommends will stay outside of us, since it is ac*uired through ignoring the primary recognition of our limits, which we see manifested by fears. If the "nowledge of uni%erse comforts our feeling of pleasure, it will do by an amputation of our natural tendency to come out of our indi%iduality till to its limits. If it is adopted in the frame of indi%idualistic feeling of pleasure, it still 'eopardizes the free recognition of our limits. !hen the man claims the possession of the basic truths about the nature of uni%erse, he will be e%er bent to shape the domain of the possible and unnaturalness he meets in his

life among others according to the naturalness and necessity. It results that is an inade*uate way of apprehending life. he "nowledge of uni%erse can remain ade*uate only in the pro%ince of a closed sub'ecti%ity or, as Epicurus says, as a pure pleasure.