Welcome to Episode One Hundred Forty of Lucretius Today. This is a podcast dedicated to the poet Lucretius, who wrote “On The Nature of Things,” the only complete presentation of Epicurean philosophy left to us from the ancient world.
I am your host Cassius, and together with our panelists from the EpicureanFriends.com forum, we’ll walk you through the ancient Epicurean texts, and we’ll discuss how Epicurean philosophy can apply to you today. We encourage you to study Epicurus for yourself, and we suggest the best place to start is the book “Epicurus and His Philosophy” by Canadian professor Norman DeWitt.
If you find the Epicurean worldview attractive, we invite you to join us in the study of Epicurus at EpicureanFriends.com, where you will find a discussion thread for each of our podcast episodes and many other topics. Today we continue our discussion of Pleasure in Epicurus’ Letter to Menoeceus. Now let’s join Kalosyni reading today’s text:
01:06 Reading of Passage
03:25 Start of Discussion
 For indeed who, think you, is a better man than he who holds reverent opinions concerning the gods, and is at all times free from fear of death, and has reasoned out the end ordained by nature? He understands that the limit of good things is easy to fulfill and easy to attain, whereas the course of ills is either short in time or slight in pain; he laughs at (destiny), whom some have introduced as the mistress of all things. (He thinks that with us lies the chief power in determining events, some of which happen by necessity) and some by chance, and some are within our control; for while necessity cannot be called to account, he sees that chance is inconstant, but that which is in our control is subject to no master, and to it are naturally attached praise and blame.
 For, indeed, it were better to follow the myths about the gods than to become a slave to the destiny of the natural philosophers: for the former suggests a hope of placating the gods by worship, whereas the latter involves a necessity which knows no placation. As to chance, he does not regard it as a god as most men do (for in a god’s acts there is no disorder), nor as an uncertain cause (of all things) for he does not believe that good and evil are given by chance to man for the framing of a blessed life, but that opportunities for great good and great evil are afforded by it.
 He therefore thinks it better to be unfortunate in reasonable action than to prosper in unreason. For it is better in a man’s actions that what is well chosen (should fail, rather than that what is ill chosen) should be successful owing to chance.
Meditate therefore on these things and things akin to them night and day by yourself; and with a companion like to yourself, and never shall you be disturbed waking or asleep, but you shall live like a god among men. For a man who lives among immortal blessings is not like unto a mortal being.
 Who, then, is superior in thy judgement to such a man? He holds a holy belief concerning the gods, and is altogether free from the fear of death. He has diligently considered the end fixed by nature, and understands how easily the limit of good things can be reached and attained, and how either the duration or the intensity of evils is but slight. Destiny, which some introduce as sovereign over all things, he laughs to scorn, affirming rather that some things happen of necessity, others by chance, others through our own agency. For he sees that necessity destroys responsibility and that chance or fortune is inconstant; whereas our own actions are free, and it is to them that praise and blame naturally attach.
 It were better, indeed, to accept the legends of the gods than to bow beneath that yoke of destiny which the natural philosophers have imposed. The one holds out some faint hope that we may escape if we honour the gods, while the necessity of the naturalists is deaf to all entreaties. Nor does he hold chance to be a god, as the world in general does, for in the acts of a god there is no disorder; nor to be a cause, though an uncertain one, for he believes that no good or evil is dispensed by chance to men so as to make life blessed, though it supplies the starting-point of great good and great evil.
 He believes that the misfortune of the wise is better than the prosperity of the fool. It is better, in short, that what is well judged in action should not owe its successful issue to the aid of chance.
Exercise thyself in these and kindred precepts day and night, both by thyself and with him who is like unto thee; then never, either in waking or in dream, wilt thou be disturbed, but wilt live as a god among men. For man loses all semblance of mortality by living in the midst of immortal blessings.