Epicureanism

Ancient epicureanism

The success of the doctrines

(Extracted - and modififé - from Lengrand, Henri, Épicure and the epicureanism )

The number of the epicureans was such, with the testimony of Diogène Laërce, that the cities could not any more contain them:

“the charm of these doctrines equalized the softness of the sirens. ”

This testimony of an admiror is confirmed by a keen adversary of Épicure: Cicéron, stoical however engaged, does not contradict one of its interlocutors who exclaims with enthusiasm: “Which many elite of friends it gathered in his house; what a intimate reports/ratios of mutual affection in this common attachment to the Master! And this example is still followed by all the epicureans. ”

The Roman speaker returns there on several occasions; to see its insistence on this point, it seems that this invasion épicurienne worries it more than the war which starts to knock on the doors of the republic. Undoubtedly Rome does not have original philosophy, it has however Philosophe S, but all are the wire of the Greece. The ones, like Cicéron, reflect indifferently the ideas of the Lycée, the Académie or the Portique: a such river reflects in turn in its water the objects which are drawn up on its banks. Others like Sénèque, Épictète and Marc-Aurèle, adopt by marking them of their personal print the ideas of Zénon. The epicureanism had also its place, and it was considerable in manners.

The publications of Amafinius, which was with Lucrèce and Velleius Torquatus with the row of the first epicureans of Rome, touched the multitude and generally involved it in the doctrines of Épicure, either which it was easy to seize, or that it allured by the attractions of pleasure, or that the spirits received it, for want of anything better.

After Amafinius, much of followers having gone on its traces, they gained all Italy. In the books, the place occupied by the epicureanism was less large, but it had glory to inspire one of the largest poets of Rome, the first and almost the only one which put successfully philosophy in worms, Lucrèce. Épicure did not have a more famous disciple, more subjected, more enthusiastic; and delivers it of Lucrèce is clearest and the most complete test of systematization whose doctrines of the Master were the object.

Causes of this success

Of this extraordinary development, Cicéron indicated already the reasons, the principal ones to us at least.

There is initially the attraction of the Plaisir. Admittedly the doctrines épicurienne arised in a tempting way; it was decorated with an attracting title, it turned into to pleasure a sovereign well, the virtue was a pleasure. Could one conceive an easier philosophical theory, a more convenient rule of morals? This system was into perfect besides Harmonie with the time. The heroic virtues of the first times had disappeared, the Greek world went to the constraint. Could it not be adopted with eagerness, the Philosophie which was presented under such colors and which did not seem to require many efforts?

Another attraction which was to facilitate the development of the epicureanism, it is that one entered there on one level, without painful initiation. The Doctrine had neither secrecies nor mysteries; the Dogme S were extremely simple, very few. No subtleties Dialectical S to present them or defend them, the Master himself was very little well-read man; the doors large were opened, and they transfer to flow the disciples since the least erudite themselves could cross them.

All these causes would have perhaps remained sterile, was not the prestige exerted by Épicure itself; it is with him and its personal influence that the great diffusion of the epicureanism is due.

“It is only by the opinion that it left its probity and of its manners which its writings have as much course. ”

The feelings which animated the school épicurienne with regard to the founder of it are a bright proof.

Characters of the school épicurienne

It is indeed by the pious fidelity kept by the disciples, for the Master and his doctrines that is distinguished the school épicurienne.

It is a marvellous thing, known as Plutarque, as his/her brothers were affectionate towards him! The epicureans love their Master, they respect it; much more, they adore it with equal of a God.

It was hardly Mort that already one honoured it with statues. Its fatherland celebrated the excellence of its good naturalness by the statues which it drew up to perpetuate its memory; according to the recommendation of the Master, the disciples celebrated each year the birthday of its birth; every month, by a more solemn meeting, they recalled its memory. They expose in their room to lay down the portrait of Épicure, they relate from there to them of the reductions. Vultus Epicuri per cubicula gestant ac circum ferunt secum (Pline, Hist. N., XXXV). The means of forgetting the founder of the Epicureanism, exclaims Pomponius in Cicéron, when its figure is in our friends, not only in painting, but until on their vases and their rings: not modo tabulis sed etiam in poculis and annulis habent (Cicéron, De Finib., V, I.). It is also possible to function by subalternance.

For its disciples, Épicure is the liberator. To these heart S curved for a long time under the yoke of sad superstitions it brings an immense relief, and among its admirors, it is like a long cry of delivery. It is the man and the Philosophe which removed the Humanité from the black night of the superstition; it is the defender of the rights of the Liberté and personal independence against any religious tradition. Also Lucien de Samosate speaks it about Épicure like “holy man, divine, who only knew the truth and which by transmitting it to its disciples became their liberator. ” (Alex. 61.)

Noncontent with révérer the person of Épicure, her disciples have an equal respect for its doctrines. Their Secte knows little what one says elsewhere. The epicureans read only its writings, they like them exclusively, and without full knowledge of the facts, they condemn the others (Cicéron, Of will natura deorum , II. 29). One finds between their hands only the works of Épicure and sound alter ego Métrodore. That rained with the Master the disciples like all who would have a crime to change the least thing (Cicéron, Orat., 1.).

“Apud istos, quidquid dicit Hermachus, quidquid Metrodorus AD unum refertur; omnia quae quisquam in it contubernio locutus is unius ductu, and auspiciis dictated sunt. ” (Cicéron. Epist. fam 33.)

There is in Louvre a marble which represents on one of its Épicure faces, and on the other inseparable sound friendly Métrodore. One could have represented this way all the epicureans, so much they have resemblances to the Master, so much they varied little, especially in their doctrines. They were given like regulates to separate of anything Épicure and to have always same the principles as him. Also for a long time there was, between the disciples and the Master, no worthy divergence to be noted. One had regarded as an irreligious person, as a large culprit that which had dared to make some innovation. One would say small a République where the agreement is complete between all the members: “Haec Epicuri institutio rei pulicae cuipiam verae persimilis is quam nempe has seditione remotissimam, una lie communis, unaque moderatur sententia. ” And Eusèbe which we quote sees in this fact the Raison of the success of the epicureanism:

“Ex quo nec defuerunt, nec desunt, neque, C apparet, defuturi sunt which perlubenter it sequantur.” (Eusèbe, Préparat. évang., XIV. 5.).

This community of Idea S, feelings and admiration, explains sympathy, the Amitié which linked all the family members épicurienne. It is there a side by which the epicureanism resembles the Pythagorisme: the disciples remain deeply plain. Épicure had shown the example; during the head office of Athens by Démétrios, it had nourished all its disciples (Plutarque, Démétrius , 34). Its last thought is to recommend the children of its friend, Métrodore; it is with them, mainly which is devoted its will.

One quotes in Greece and in Rome of good examples of friendship épicurienne, and Cicéron could say: “Faithful Multi epicurei fuerunt and hodie sunt in amicitiis. ” (De Finib., II, 25.). The friendship was well the base of the company épicurienne.

Among the disciples of Épicure, it is especially which does not put terminals at its enthusiasm: it is Lucrèce. He greets in his Master the Sage par excellence, the liberator of the hearts, the saver of the Humanité, the inventor of a new Science, the courageous man who dared touch with the antique superstition. Through its work like refrains, resound of true anthems in the honor of that which it compares with a god: deus it flees, deus.

“Which genius can sing a so noble subject with dignity, of so great discoveries? Which enough eloquent voice to celebrate the praises of this wise whose creative spirit transmitted to us of so rich present? This task is above the efforts of a mortal. Because if it is necessary to speak about it about a way which answers the size of its works, it were undoubtedly a god: yes, a god alone could find the first this admirable plan of control to which one gives the name of wisdom today, and by this really divine art, to make succeed, in the human life, the calm one and the light with the storm and darkness (Lucrèce, V, I, sqq).

Political influences of the epicureanism

(Extracted from Paul Janet (1823-1899), History of political science in its relationship with morals )

The epicureanism contributed, like the Cynisme, and as in a negative way, to prepare a Morale broader and more human as ancient morals, as a combatant the narrow Patriotisme and the spirit of city which were the base of the company. Their Politique was very egoistic, and consisted in ignoring the public things: “We do not occupy, said Métrodore, to save the Greece nor to deserve civic crowns. The only desirable crown is that of wisdom. ”

They scoffed the systems at political Philosophie: “Certain wise, they said, were warned to want to make Lycurgue and Solon, claiming régenter the States according to the laws of the reason and the virtue. ” This satisfying abstracted with regard to the Fatherland and other ancient institutions had at least an advantage: it was to weaken the prejudices related to these institutions; for example, the prejudice against the foreigners and the slaves. According to Épicure, the politician must mix the Nation the most abroad possible. For the others, it should treat them neither as enemies nor as foreigners. Épicure also recommended to the Sage softness towards the slaves. It will inform them, and philosophize with them. It is a friend of a humbler condition; it is by a reciprocal benevolence, following Métrodore, that the slave will cease being an inconvenient possession.

In spite of the distance of the epicureans for the Political science, it is however at this school that the first idea of a design is due which played a great part in the Histoire of political science, the doctrines of the Contrat: “The right, said Épicure, is other thing only one pact of utility, whose object is that us lesions not reciprocally and that we are not injured. ”

He still affirmed that “justice does not exist in oneself. It exists only in the mutual contracts, and is established everywhere where there is reciprocal engagement not to injure and not to be injured. ” Not of company, not of right: “With regard to the beings which cannot make contracts, there is nothing Juste nor unjust. In the same way for the people which could not or did not want to make contracts. ” He still said that “if there could be contracts between us and the animals, it would be beautiful that justice extended up to that point”.

The Justice is thus founded by convention and convention has as an aim the reciprocal utility. We will find later these principles in the history of the modern policy. Hobbes of will build the system in the most erudite way and most consequent.

In the absence of a system of policy, one finds at Lucrèce a history of the company, similar to that which imagined Calliclès in the Gorgias of Plato . The poet exposes us, in splendid terms, the foundation of the cities, the institution of the Royauté S, the division of the particular properties. Initially the courage and the beauty of the body were the principal distinctions which ensured preeminence; but soon the richness removed the empire with the force and the beauty. The Love of the richness and the domination gave rise to the Tyrannie, and tyranny caused the revolt: “Soon the kings were put at death, and, the antique majesty of the thrones and the sceptres superb fell reversed; the ensanglantée crown cried, under the feet of the people, his last splendor: because one insult with more fury, which one has fears too a long time. As each one aspired at the same time to the domination, magistrates were instituted, and laws were fixed so that they were obliged to obey the laws; without that, tired mankind had perished by the discord; each one sought revenge; violence answered violence; the insult fell down on that which had done it. Also the tired men precipitated themselves under the yoke of the laws. ”

Here is the History of the political company. The force created the royalties, the force reversed them, and a reciprocal fear gave rise to the magistratures. Such is the table of Lucrèce: in this poetic account, one should not seek rigorous system: one however foresees there the first features of the political system of Hobbes. Most clearly, it is that the principle peripatetician of the natural sociability of the men is completely forgotten in this history and owed the being, because it does not have its reason in the philosophy of Épicure.

Some quotations

" When we say that the pleasure is the sovereign well, we do not think of the pleasures of discharged nor with those which consist in the physical pleasures. The pleasure of which we speak consists in the physical absence of suffering and disorder of the âme." Épicure

" I opened out in the body pleasure by nourishing me of bread and eau." Épicure

" Grace is returned to happy Nature which made that what is necessary is easy to obtain, while the things difficult to get are not nécessaires." Épicure

" With a little bread and water the wise one competes of happiness with Jupiter. ” Épicure

Internal bonds

General bibliography

Bollack J., & Lacks A. ED., Studies on the ancient epicureanism , Univ. from Lille-III, 1977.
Bollack Mr., reason of Lucrèce , Paris, Midnight, 1978
Bollack Mr. and Laks A., Studies on the epicureanism
Boyancé P. Lucrèce and the epicureanism , Paris, PUF, 1963.
Boyancé P., Lucrèce, its life, its work , Paris, PUF, 1963.
Boyancé P., Epicure , Paris, PUF, 1969.
Brown J., the epicureanism , QSJ, Paris, PUF.
Festugière A.J., Epicure and its gods , Paris, PUF, 1946, Rééd. 1968,1985.
Gabaude, J.M., the Marx young person and ancient materialism , Toulouse, Privat, 1970.
Guyau, J. - M. the morals of Epicure and its relationship with the contemporary doctrines , Paris, Alcan, 1878, rééd.
Paul Janet (1823-1899), History of political science in its relationship with morals (the political section of this article is extracted from this work).
Lengrand, Henri, Épicure and the epicureanism (this article is extracted from this work).
Levy Carlos, hellenistic Philosophies , Delivers pocket, 1997.
Markovits F., Marx in the garden of Epicure , Paris, Minuit, 1974.
Paul Nizan, the materialists of antiquity , Paris, Maspero, 1979.
Rochot, work of Gassendi on Epicure and the atomism , Paris, Vrin, 1944.
Rodis-Lewis G., Epicure and its school , Paris, Gallimard, 1976, réed. “Folio”, Gallimard, 1995.
Usener H., Glossarium Epicureum , Ateneo, Rome, 1977.

External bonds

Hedonism and Lifestyle
Bibliography of the Epicureanism of the Center of history of the systems of modern thought

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