the latter for the former.33 To realize that a presenting hardship—say, exile or, as in Paul’s case, imprisonment—does not really matter is to be consoled.34 I shall argue that Paul’s prayer in Phil 1:10 that the Philippians learn to identify “the things that really matter” (τὰ διαφέροντα) evokes this theory. As a philosophical hedonist, Epicurus could not deny that “pain” in any form, including grief, was an evil. But he could allow that a person in pain might be distracted from it by recalling