 There are also positive states of mind, which Epicurus identifies by the special term khara (joy), as opposed to hêdonê (pleasure, i.e., physical pleasure). These states too depend on belief, whether true or false. But Epicurus does not treat khara as an end, or part of the end for living: rather, he tends to describe the goal by negation, as freedom from bodily pain and mental disturbance (LM 128). However, happiness (eudaimonia), according to Epicurus, is not simply a neutral or privative condition but rather a form of pleasure in its own right — what Epicurus called catastematic or (following Cicero’s Latin translation) “static” as opposed to “kinetic” pleasure. Although the precise nature of this distinction is debated, kinetic pleasures seem to be of the non-necessary kind (see below), such as those resulting from agreeable odors or sounds, rather than deriving from replenishment, as in the case of hunger or thirst. The philosophical school known as the Cyrenaics advocated increasing desires and seeking ever new ways of gratifying them.