I think we do have a better understanding now of how moral thought and discourse function.

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.

Epicureanism did inspire libertine culture in isolated sects, but Epicurus himself rejected an ethics of sensory indulgence, and he would have disowned latter-day 'Epicureanism' as a fussy, expensive, unphilosophical approach to eating and drinking.

The moves to contractualism and utilitarianism required some extra ingredients besides mortalism, the denial that God is in charge of the world, and the doctrine that physical and psychological pain are the greatest evils.

It used to be that nobody would really argue with a woman, because what she thought (unless it was by way of providing helpful comments about one's own work) just didn't matter.

Epicurus was in favour of friendly sex but not of grand passions or marriage and children, viewing them as sources of trouble and vexation.

Epicurus thought that friendship and conviviality, which require present attention rather than being in an alcoholic stupor, as well as trying to understand and explain things, were the greatest sources of satisfaction in life, so there go most drugs.