Order can arise from chaos without anyone or anything directing the process when unstable combinations of atoms perish and others persist. In the 17th century, Descartes applied this insight to cosmology, and long before Darwin presented his more rigorous ideas about variation and selection, people began to speculate more openly about the origins of life and the species in Epicurean terms.

Leibniz accepted the argument that there must be indestructible simple entities if there is to be a complex world, but Epicurean morals and politics and anti-theology dismayed him. His 'monadology' which said that the true atoms of nature were unextended 'living mirrors,' was an imaginative and beautiful system, and even in many ways more modern than Epicurean atomism, than Epicurean atomism, but there was a reactionary aspect to it.

Epicurus was not at all interested in what we would call the problems of mass society, and he thought civic politics was just trouble and to be avoided by the wise.

Highly unequal societies are morally defective because they get to be that way through the exploitation by the clever and well-positioned ones of the vulnerabilities and weaknesses of others. The well-off then use their acquired political power to refuse to make sacrifices for others. This system brings us a wonderful range of products and experiences for consumers at the top of the privilege scale, but it also degrades and benumbs the workers at the lower end, as Adam Smith and Marx both said.

We have to gamble, and sometimes lose as George Ainslie argues; this keeps the appetite for life sharp.

You can reasonably make the intellectual journey from thinking it's permissible to eat shrimp to thinking it's not permissible, or vice versa, whereas our slavery journey was uni-directional. We are as certain we are not going back to that old kind of slavery as we are that we aren't going back to the geocentric universe.

Morality has in the past made progress when we broadened the category of things we weren't permitted to harm (animals, 'infidels'); saw through some delusions and rationalisations about what harms are good for people themselves (prison punishment, hysterectomies for unhappy 1950s wives); and readjusted our for-the-good of others criteria so as to demand only reasonable sacrifices (ceasing to use children as handy chimney sweeps).