An examination of a central Epicurean argument, summarised in Kyria Doxa 2 but also used by Lucretius: death is not to be feared (a) since the dead cannot perceive they therefore cannot be harmed and (b) since the dead do not exist therefore death is never contemporaneous with the potential subject of harm. Criticisms of these arguments, principally those of Thomas Nagel and Fred Feldman are investigated and evaluated. Can there be unperceived harms? And can death be an evil even if it is not contemporaneous with the subject of harm?
Keywords: comparative harm, counterfactual harm, Fred Feldman, harm, Thomas Nagel, unperceived harm,