The following is an adaptation of material from Cicero’s On The Ends of Good and Evil, as translated by Harris Rackham and published in 1914.
An elaborate defense of Epicurus was once delivered to me by Lucius Torquatus, a scholar of consummate knowledge, with Gaius Triarius, a youth of great learning and seriousness of character, assisting at the discussion. Both of these men had called to pay me their respects at my place at Cuma.
“I will start then,” Torquatus said, “in the manner approved by Epicurus himself, the author of the system — by setting forth the essence of the thing that is the object of our inquiry. Not that I suppose that you do not understand my purpose, but because this is the logical method of procedure. We are inquiring, then, into what is the final and ultimate good. All philosophers agree that the ultimate good is the end we seek to attain, for which all other things are the means we use to gain it, while it is not itself a means through which we seek to attain anything else. Epicurus holds that Nature’s ultimate goal for life is pleasure, or happiness, which he holds to be the chief good, with pain, whether physical or mental, being the chief evil.
Epicurus sets out to show this as follows: Every living thing, as soon as it is born, seeks after pleasure, and delights in it as its chief good. It also recoils from pain as its chief evil, and avoids pain so far as is possible. Nature’s own unbiased and honest judgment leads every living thing to do this from birth, and it continues to do this as long as it remains uncorrupted. Epicurus refuses to admit any need for discussion to prove that pleasure is to be desired and pain is to be avoided, because these facts, he thinks, are perceived by the senses, in the same way that fire is hot, snow is white, and honey is sweet. None of these things need be proved by elaborate argument — it is enough merely to draw attention to them. For there is a difference, he holds, between a formal logical proof of a thing, and a mere notice or reminder. Logical proofs are the method for discovering abstract and difficult truths, but on the other hand a mere notice is all that is required for indicating facts that are obvious and evident.
Observe that if one removes from mankind all of the faculties that Nature has provided, nothing remains. It follows, then, that Nature herself is the judge of that which is in accord with or contrary to Nature. And what does Nature give to perceive or to judge, or to guide actions of choice and of avoidance, except pleasure and pain?
I must now explain to you how the mistaken idea arose in some quarters that pleasure should be disparaged and pain should be exalted. To do so, I will give you a complete account of the Epicurean system, and point out to you the actual teachings of Epicurus, who we consider to be the great explorer of truth, the master-builder of human happiness.
No one rejects, dislikes, or avoids pleasure on its own account. Those who reject pleasure do so because men who do not know how to pursue pleasure rationally suffer consequences that are extremely painful. Nor does anyone love or pursue or desire to obtain pain on its own account. Those who pursue pain do so because on occasion toil and pain can produce some great pleasure. To take a trivial example, which of us ever undertakes laborious physical exercise, except to obtain some advantage from it? But who has any right to find fault with those men who choose to enjoy pleasures that have no annoying consequences, or those who avoid pains that produce no resulting pleasures?
On the other hand, we denounce with righteous indignation men who are so beguiled and demoralized by the charms of the pleasure of the moment, who are so blinded by desire, that they cannot foresee the pain and trouble that are bound to follow. Equal blame belongs to those who fail in their duties because their will is weak, which is the same as saying that they fail because they shrink back from toil and pain. These cases are simple and easy to understand. In a free hour, when our power of choice is unrestrained and when nothing prevents us from doing what we like best, every pleasure is to be welcomed and every pain is to be avoided. But in certain circumstances, such as because of the claims of duty or the obligations of business, it will frequently occur that pleasures have to be put aside and annoyances accepted. The wise man always holds in these matters to this principle of selection: he rejects some pleasures in order to secure other and greater pleasures, or else he endures some pains to avoid worse pains.
This being the theory I hold, why should I be afraid of not being able to reconcile it with the case of the Torquati, my ancestors [who were renowned for dealing harshly even with their own family when necessary]? Your references to them previously were historically correct, and showed your kind and friendly feeling towards me. But all the same, I am not to be bribed by your flattery of my family, and you will not find me a less resolute opponent.
Tell me, then, what explanation would you put upon their actions? Do you really believe that they charged an armed enemy, or treated their children, their own flesh and blood, so cruelly, without a thought for their own interest or advantage? Even wild animals do not act in that way — they do not run amok so blindly that we cannot discern any purpose in their movements. Can you suppose then that my heroic ancestors performed their famous deeds without any motive at all?
What their motive was, I will consider in a moment: for the present I will confidently assert, that if they had a motive for those undoubtedly glorious exploits, that motive was not a love of virtue solely for itself.
You say: “He wrestled the necklace from his foe”
I answer: “Yes, and he saved himself from death.”
You say: “But he braved great danger”
I answer: “Yes, before the eyes of an army.”
You say: “What did he gain by it?”
I answer: “Honor and esteem, the strongest guarantees of security in life.”
You say:” He sentenced his own son to death!”
I answer: “If he had no motive, I am sorry to be the descendant of anyone so savage and inhuman. But if his purpose for inflicting pain upon himself was to establish his authority as a commander, and to tighten the reins of discipline during a very serious war by holding over his army the fear of punishment, then his action was aimed at ensuring the safety of his fellow-citizens, upon which he knew his own safety depended.”
This is a principle of wide application. Students of your Platonic school, who are such diligent students of history, have found a favorite field for the display of their eloquence in recalling the stories of brave and famous men of old. Your school praises their actions, not on the grounds that those actions were useful, but because of the alleged abstract splendor of “moral worth.” But all of this falls to the ground once we recognize the principle that I have just described — the principle that some pleasures are to be foregone for the purpose of getting greater pleasures, and that some pains are to be endured for the sake of escaping greater pains.
But enough has been said at this stage about the glorious exploits of the heroes of the past. The tendency of the virtues to produce pleasure is a topic that I will treat later on. At present I shall proceed to the nature of pleasure itself, and I shall work to remove the misconceptions of ignorance, and show you how serious, how temperate, and how simple is the school that is supposedly sensual, lax and luxurious.
The happiness we pursue does not consist solely of the delightful feelings of physical pleasures. On the contrary, according to Epicurus the greatest pleasure is that which is experienced as a result of the complete removal of all pain, physical and mental. When we are released from pain, the mere sensation of complete emancipation and relief from distress is itself a source of great gratification. But everything that causes gratification is a pleasure, just as everything that causes distress is a pain. Therefore the complete removal of pain has correctly been termed a pleasure. For example, when hunger and thirst are banished by food and drink, the mere fact of getting rid of those distresses brings pleasure as a result. So as a rule, the removal of pain causes pleasure to take its place.
For that reason Epicurus held that there is no such thing as a neutral state of feeling that is somewhere between pleasure and pain. This is because for the living being, the entire absence of pain, a state supposed by some philosophers to be neutral, is not only a state of pleasure, but a pleasure of the highest order.
A man who is living and conscious of his condition at all necessarily feels either pleasure or pain. Epicurus holds that the experience of the complete absence of all pain is the highest point, or the “limit,” of pleasure. Beyond this point, pleasure may vary in kind, but it does not vary in intensity or degree.
To illustrate this, my father used to tell me (when he wanted to show his wit at the expense of the Stoics) that there was once in Athens a statue of the Stoic philosopher Chrysippus. This statue was fashioned with Chrysippus holding out one hand, in a gesture intended to indicate the delight which he used to take in the following little play on words:
“Does your hand desire anything, while it is in its present condition?’
“But if pleasure were a good, it would want pleasure.”
“Yes, I suppose it would.”
“Therefore pleasure is not a good.”
This is an argument, my father declared, which not even a dumb statue would employ, if a statue could speak. This is because the argument is cogent enough as an objection to those who pursue sensual pleasures as the only goal of life, but it does not touch Epicurus. For if the only kind of pleasure were that which, so to speak, tickles the senses with a feeling of delight, neither the hand nor any other member of the body could be satisfied with the absence of pain, if it were not accompanied by an active sensation of pleasure. If, however, as Epicurus holds, the highest pleasure is experienced at the removal of all pain, then the man who responded to Chrysippus was wrong to be misled by his questions. This is because the man’s first answer, that his hand was in a condition that wanted nothing, was correct. But his second answer, that if pleasure were a good, his hand would want it, was not correct. This was wrong because the hand had no need to desire any additional pleasure, because the state in which it was in – a state without pain – was itself a state of pleasure.
The truth of the view that pleasure or happiness is the ultimate good will readily appear from the following additional illustration:
Let us imagine a man who is living in the continuous enjoyment of numerous vivid pleasures, of both body and of mind, and who is undisturbed either by the presence or by the prospect of pain. What possible state of existence could we describe as being more excellent or more desirable? A man so situated must possess in the first place a strength of mind that is impregnable against all fear of death or of pain. He will have no fear of death because he will know that death only means complete unconsciousness, and he will have no fear of pain, because he will know that while he is alive, pain that is long is generally light, and pain that is strong is generally short. In other words, he will also know that the intensity of pain is alleviated by the briefness of its duration, and that continuing pain is bearable because it is generally of lesser severity. Let such a man moreover have no fear of any supernatural power; let him never allow the pleasures of the past to fade away, but let him constantly renew their enjoyment in his recollection, and his lot will be one which will not admit of further improvement.
On the other hand, imagine a man who is crushed beneath the heaviest load of mental and bodily anguish which humanity is able to sustain. Grant him no prospect of ultimate relief; let him neither have, nor hope to have, a gleam of pleasure. Can one describe or imagine a more pitiable state? If, then, a life full of pain is the thing most to be avoided, it follows that to live in pain is the highest evil; and it also follows that a life of pleasure and happiness is the ultimate good. The mind possesses nothing within itself on which it can rest as final. Every fear, every sorrow, can be traced back to pain — and there is nothing besides pain which has the capacity to cause either anxiety or distress.
Pleasure and pain therefore supply the motives and the principles of choice and of avoidance, and thus they are the springs of conduct generally. This being so, it clearly follows that actions are right and praiseworthy only to the extent that they are productive of a life of happiness. But something which is not itself a means to obtain anything else, but to which all other things are but the means by which it is to be acquired, is what the Greeks term the highest, or final good. It must therefore be admitted that the chief good of man is to live happily.
Those who place the chief good in “virtue” alone are beguiled by the glamor of a name, and they do not understand the true demands of Nature. If they will but consent to listen to Epicurus, they will be delivered from the grossest error. Your school waxes eloquently on the supposedly transcendent beauty of the “virtues.” But were they not productive of pleasure, who would deem the virtues either praiseworthy or desirable?
We value the art of medicine not for its interest as a science, but because it produces health. We commend the art of navigation for its practical, and not its scientific value, because it conveys the rules for sailing a ship with success. So also Wisdom, which must be considered as the art of living, would not be desired if it produced no result. As it is, however, wisdom is desired, because it is the craftsman that produces and procures pleasure. The meaning that I attach to pleasure and happiness must by this time be clear to you, and you must no longer be biased against my argument due to the discreditable associations that others have attached to the terms.
The great disturbing factor in man’s life is ignorance of good and evil. Mistaken ideas about these frequently rob us of our greatest pleasures, and torment us with the most cruel pains of mind. Thus we need the aid of Wisdom to rid us of our fears and unnatural desires, to root out all our errors and prejudices, and to serve as our infallible guide to the attainment of happiness.
Wisdom alone can banish sorrow from our hearts and protect us from alarm and apprehension. Become a student of Wisdom, and you may live in peace and quench the glowing flames of vain desires. For the vain desires are incapable of satisfaction — they ruin not only individuals but whole families, and in fact they often shake the very foundations of the state. It is the vain desires that are the source of hatred, quarreling, strife, sedition, and war. Nor do the vain desires flaunt themselves only away from home, and turn their onslaughts solely against other people. For even when they are imprisoned within the heart of the individual man, they quarrel and fall out among themselves, and this can have no result but to render the whole of life embittered.
For this reason it is only the wise man, who prunes away all the rotten growth of vanity and error, who can possibly live untroubled by sorrow and by fear, and who can live contentedly within the bounds that Nature has set.
Nothing could be more instructive and helpful to right living than Epicurus’ doctrine as to the different classes of the desires. One kind he classified as both natural and necessary, a second as natural but not necessary, and a third as neither natural nor necessary. The principle of the classification comes from observing that the necessary desires are gratified with little trouble or expense. The natural desires also require little effort, since the quantity of Nature’s riches which suffices to bring contentment is both small and easily obtained. In contrast, for the vain and idle desires, no boundary or limit can be discovered.
Therefore we observe that ignorance and error reduce the whole of life to confusion. It is Wisdom alone that is able to protect us from the onslaught of the vain appetites and the menace of fears. Only wisdom is able to teach us to bear the hardships of fortune with moderation, and only wisdom is able to show us the paths that lead to calmness and to peace. Why then should we hesitate to proudly affirm that Wisdom is to be desired, not for its own sake, but for the sake of the happiness it brings? And why therefore should we hesitate to affirm that Folly is to be avoided, again not for its own sake, because of the injuries that follow in its path?
This same principle leads us also to pronounce that Temperance is not desirable for its own sake, but because it bestows peace of mind, and soothes the heart with a calming sense of harmony. For it is temperance that warns us to be guided by reason in what we desire and in what we choose to avoid.
Nor is it enough to judge what it is right to do or leave undone, we must also take action according to our judgment. Most men, however, lack tenacity of purpose. Their resolution weakens and succumbs as soon as the fair form of pleasure meets their gaze, and they surrender themselves prisoner to their passions, failing to foresee the inevitable result. Thus for the sake of small and unnecessary pleasures, which they might have obtained by other means or even denied themselves altogether without pain, they incur serious disease, loss of fortune, or disgrace, and often become liable to the penalties of the law and of the courts of justice.
Other men, however, resolve to enjoy their pleasures so as to avoid all painful consequences, they retain their sense of judgment, and they avoid being seduced by pleasure into courses that they see to be wrong. Such men reap the very highest pleasure by forgoing other pleasures. In a similar way, wise men voluntarily endure certain pains to avoid incurring greater pain by not doing so. This clearly shows us that temperance is not desirable for its own sake. Instead, temperance is desirable, not because it renounces pleasures, but because it produces greater pleasures.
The same lesson will be found to be true of Courage. The performance of labors and the endurance of pains are not attractive in and of themselves. Neither are patience, industry, watchfulness, or that much-praised virtue, perseverance, or even courage itself, worthy of praise apart from that which they produce. Instead, we aim at these virtues in order to live without anxiety and fear and so far as possible, to be free from pain of mind and body.
The fear of death plays havoc with the calm and even tenor of life, and it is a pitiful thing to bow the head to pain and bear it abjectly and feebly. Such weakness has caused many men to betray their parents or their friends; some even betray their own country, and very many utterly fall to ruin themselves. On the other hand, a strong and lofty spirit is entirely free from anxiety and sorrow, and makes light of death, for the dead are only as they were before they were born. It is wise to recall that pains of great severity are ended by death, and slight pains have frequent intervals of respite; while pains of medium intensity lie within our ability to control. If pains are endurable then we can bear them, and if they are unendurable, we may choose ourselves to leave life’s theater serenely when the play has ceased to please us.
These considerations prove that timidity and cowardice are not to be condemned, and courage and endurance are not to be praised, in and of themselves. Timidity and cowardice are rejected because they bring pain, and courage and endurance are coveted because they produce pleasure.
It remains to speak of Justice to complete the list of the virtues. But justice admits of practically the same explanation as the others. I have already shown that Wisdom, Temperance and Courage are so closely linked with happiness that they cannot possibly be severed from it. The same must be deemed to be the case with Justice. Not only does Justice never cause anyone harm, but on the contrary it always brings some benefit, partly because of its calming influence on the mind, and partly because of the hope that it provides of never-failing access to the things that one’s uncorrupted nature really needs. And just as Rashness, License and Cowardice are always tormenting the mind, always awakening trouble and discord, so Unrighteousness, when firmly rooted in the heart, causes restlessness by the mere fact of its presence. Once unrighteousness has found expression in some deed of wickedness, no matter how secret the act may appear, it can never be free of the fear that it will one day be detected.
The usual consequences of crime are suspicion, gossip, and rumor — after that comes the accuser, then the judge. Many wrongdoers even turn evidence against themselves ….. And even if any transgressors think themselves to be well fortified against detection by their fellow men, they still dread the eye of heaven, and fancy that the pangs of anxiety that night and day gnaw at their hearts are sent by Providence to punish them.
So in what way can wickedness be thought to be worthwhile, in view of its effect in increasing the distresses of life by bringing with it the burden of a guilty conscience, the penalties of the law, and the hatred of one’s fellow men?”
Nevertheless, some men indulge without limit their avarice, ambition, love of power, lust, gluttony, and those other desires which ill-gotten gains can never diminish, but rather inflame. Such men are the proper subjects for restraint, rather than for reformation.
Men of sound natures, therefore, are summoned by the voice of true reason to justice, equity, and honesty.
For those without eloquence or resources, dishonesty is not a good policy, since it is difficult for such a man to succeed in his designs, or to make good his success once it is achieved. On the other hand, for those who are rich and intelligent, generous conduct seems more appropriate, for liberality wins them affection and good will, the surest means to a life of peace. This is especially true since we see that there is really no need for anyone to transgress, because the desires that spring from Nature are easily gratified without doing wrong to any man, and those desires that are vain and idle can be resisted by observing that they set their sights on nothing that is really desirable, and that there is more loss inherent in injustice than there is profit in the gains that it may bring for a time.
As with the other virtues, Justice cannot correctly be said to be desirable in and of itself. Here again, Justice is desirable because it is so highly productive of gratification. Esteem and affection are gratifying because they render life safer and happier. Thus we hold that injustice is to be avoided not simply on account of the disadvantages that result from being unjust, but even more, because when injustice dwells in a man’s heart, it never allows him to breathe freely or to know a moment’s rest.
Thus Epicurus shows us that the alleged glory of “Virtue,” on which the Platonic philosophers love to expound so eloquently, has in the final analysis no meaning at all unless it is based on living happily, because happiness is the only thing that is intrinsically attractive and desirable. It therefore cannot be doubted that pleasure is the one supreme and final good, and that a life of happiness is nothing else than a life of pleasure.
Having thus firmly established the doctrine, we turn to several corollaries which I will briefly mention:
- First, the natural ends of good and evil, that is, pleasure and pain, are not open to mistake. Where people go wrong is in not knowing what things are in fact productive of pleasure and pain.
- Also, we hold that mental pleasures and pains are always connected with bodily matters, and cannot exist without a bodily basis. …. Men do of course experience mental pleasure that is agreeable and mental pain that is annoying, but both of these we assert arise out of and are based upon matters connected with the body.
- Even though mental pleasures and pains arise from the body, we maintain that this does not preclude mental pleasures and pains from being much more intense than those of the body. This is because the body can feel only what is present to it at the moment, whereas the mind is also aware of the past and of the future. For example, even granting that pain of body is equally painful, yet our sensation of pain can be enormously increased by the mental apprehension that some evil of unlimited magnitude and duration threatens to befall us hereafter. This same consideration applies to pleasure — a pleasure is greater if it is not accompanied by any apprehension of evil. We therefore see that intense mental pleasure or distress contributes more to our happiness or misery than bodily pleasure or pain of equal duration.
- Further, we do not agree with those who allege that when pleasure is withdrawn, anxiety follows at once. That result is true only in those situations where the pleasure happens to be replaced directly by a pain. The truth is, in general, we are glad whenever we lose a pain, even though no active sensation of pleasure comes immediately in its place. This fact serves to show us how life in the absence of pain is itself so great a pleasure.
- Moreover, just as we are elated by the anticipation of good things to come, so we are delighted by the recollection of good things in the past. Fools are tormented by the remembrance of former evils, but to wise men, memory is a pleasure – through it they renew the good things of the past. Within us all resides, if we will it, both the power to obliterate our misfortunes by permanently forgetting them, and the power to summon up pleasant and agreeable memories of our successes. When we concentrate our mental vision closely on the events of the past, then sorrow or gladness follows according to whether these events were evil or good.
Here indeed is the renowned road to happiness — open, simple, and direct! For clearly man can have no greater good than complete freedom from pain and sorrow coupled with the enjoyment of the highest bodily and mental pleasures. Notice then how the theory embraces every possible enhancement of life, every aid to the achievement of that chief good – a life of happiness – which is our object. Epicurus, the man whom you denounce as given to excessive sensuality, cries aloud that no one can live pleasantly without living wisely, honorably and justly, and no one can live wisely, honorably and justly without living pleasantly.
A city torn by faction cannot prosper, nor can a house whose masters are at strife. Much less then can a mind that is divided against itself and filled with inward discord taste any particle of pure and liberal pleasure. One who is perpetually swayed by conflicting and incompatible opinions and desires can know no peace or calm.
If the pleasantness of life is diminished by the serious bodily diseases, how much more must it be diminished by the diseases of the mind! Extravagant and vain desires for riches, fame, power, and other pleasures of license, are nothing but mental diseases. Grief, trouble and sorrow gnaw the heart and consume it with anxiety if men fail to realize that the mind need feel no pain unless it is connected with some pain of body, present or to come. Yet all foolish men are afflicted by at least one of these diseases — and therefore there is no foolish man who is not unhappy.
And always there is death, the stone of Tantalus ever hanging over men’s heads, and then there is religion, that poisons and destroys all peace of mind. Fools do not recall their past happiness or enjoy their present blessings – they only look forward to the desires of the future, and as the future is always uncertain, they are consumed with agony and terror. And the climax of their torment is when they perceive, too late, that all their dreams of wealth or station, power or fame, have come to nothing. For fools can never hold the pleasures for which they hoped, and for which they were inspired to undergo all their arduous toils.
Or look again at men who are petty, narrow-minded, confirmed pessimists, or others who are spiteful, envious, ill-tempered, unsociable, abusive, cantankerous. Look at those who are enslaved to the follies of love, or those who are impudent, reckless, wanton, headstrong and yet irresolute, always changing their minds. Such failings render their lives one unbroken round of misery. The result is that no foolish man can be happy, nor any wise man fail to be happy. This is a truth that we establish far more conclusively than do the Platonic philosophers, who maintain that nothing is good save that vague phantom which they entitle “Moral Worth,” a title more splendid in sound than it is substantial in reality. Such men are gravely mistaken when, resting on this vague idea of “Moral Worth” they allege that Virtue has no need of pleasure, and that Virtue is sufficient for itself.
At the same time, this view can be stated in a form to which we do not object, and can indeed endorse. For Epicurus tells us that the Wise Man is always happy. The Wise Man’s desires are kept within Nature’s bounds, and he disregards death. The wise man has a true conception, untainted by fear, of the Divine Nature. If it be expedient to depart from life, the wise man does not hesitate to do so. Thus equipped, the wise man enjoys perpetual pleasure, for there is no moment when the pleasures he experiences do not outbalance his pains, since he remembers the past with delight, he grasps the present with a full realization of its pleasantness, and he does not rely wholly upon the future. The Wise Man looks forward to the future, but finds his true enjoyment in the present. Also, the wise man is entirely free from the vices that I referenced a few moments ago, and he derives considerable pleasure from comparing his own existence with the life of the foolish. Any pains that the Wise Man may encounter are never so severe but that he has more cause for gladness than for sorrow.
It was a central doctrine of Epicurus that “the Wise Man is but little interfered with by fortune. The great concerns of life, the things that matter, are controlled by his own wisdom and reason.” Epicurus also taught that “No greater pleasure could be derived from a life of infinite duration, than is actually afforded by this existence, which we know to be finite.”
Theoretical logic, on which your Platonic school lays such stress, Epicurus held to be of no assistance either as a guide to conduct or as an aid to thought. In contrast, he deemed Natural Philosophy to be all-important. Natural Philosophy explains to us the meaning of terms, the nature of cause and effect, and the laws of consistency and contradiction. A thorough knowledge of the facts of Nature relieves us of the burden of superstition, frees us from fear of death, and shields us against the disturbing effects of ignorance, which is often in itself a cause of terrifying fears. A knowledge of those things that Nature truly requires improves the moral character as well. It is only by firmly grasping a well-reasoned scientific study of Nature, and observing Epicurus’ Canon of truth that has fallen, as it were, from heaven, which affords us a knowledge of the universe. Only by making that Canon the test of all our judgments can we hope always to stand fast in our convictions, undeterred and unshaken by the eloquence of any man.
On the other hand, without a firm understanding of the world of Nature, it is impossible to maintain the validity of the perceptions of our senses. Every mental presentation has its origin in sensation, and no knowledge or perception is possible unless the sensations are reliable, as the theory of Epicurus teaches us that they are. Those who deny the reliability of sensation and say that nothing can be known, having excluded the evidence of the senses, are unable even to make their own argument. By abolishing knowledge and science, they abolish all possibility of rational life and action. Thus Natural Philosophy supplies courage to face the fear of death; and resolution to resist the terrors of religion. Natural Philosophy provides peace of mind by removing all ignorance of the mysteries of Nature, and provides self-control, by explaining the Nature of the desires and allowing us to distinguish their different kinds. In addition, the Canon or Criterion of Knowledge which Epicurus established shows us the method by which we evaluate the evidence of the senses and discern truth from falsehood.
There remains a topic that is supremely relevant to this discussion – the subject of Friendship. Your [Platonic] school maintains that if pleasure is held to be the Chief Good, friendship will cease to exist. In contrast, Epicurus has pronounced in regard to friendship that of all the means to happiness that wisdom has devised, none is greater, none is more fruitful, none is more delightful than friendship. Not only did Epicurus commend the importance of friendship through his words, but far more, through the example of his life and his conduct. How rare and great friendship is can be seen in the mythical stories of antiquity. Review the legends from the remotest of ages, and, many and varied as they are, you will barely find in them three pairs of friends, beginning with Theseus and ending with Orestes. Yet Epicurus in a single house (and a small one at that) maintained a whole company of friends, united by the closest sympathy and affection, and this still goes on today in the Epicurean school.
The Epicureans maintain that friendship can no more be separated from pleasure than can the virtues, which we have discussed already. A solitary, friendless life is necessarily beset by secret dangers and alarms. Hence reason itself advises the acquisition of friends. The possession of friends gives confidence and a firmly rooted hope of winning pleasure. And just as hatred, jealousy and contempt are hindrances to pleasure, so friendship is the most trustworthy preserver and also creator of pleasure for both our friends and for ourselves. Friendship affords us enjoyment in the present, and it inspires us with hope for the near and distant future. Thus it is not possible to secure uninterrupted gratification in life without friendship, nor to preserve friendship itself unless we love our friends as much as ourselves. … For we rejoice in our friends’ joy as much as in our own, and we are equally pained by their sorrows. Therefore the wise man will feel exactly the same towards his friends as he does towards himself, and he will exert himself as much for his friend’s pleasure as he would for his own. All that has been said about the essential connection of the virtues with pleasure must be repeated about friendship. Epicurus well said (and I give almost his exact words): “The same creed that has given us courage to overcome all fear of everlasting or long-enduring evil after death has discerned that friendship is our strongest safeguard in this present term of life.
All these considerations go to prove not only that the rationale of friendship is not impaired by the identification of the chief good with pleasure, but, in fact, without this, no foundation for friendship whatsoever can be found.
In sum, then, the theory I have set forth is clearer and more luminous than daylight itself. It is derived entirely from Nature’s source. My whole discussion relies for confirmation on the unbiased and unimpeachable evidence of the senses. Lisping babies, even dumb animals, prompted by Nature’s teaching, can almost find the voice to proclaim to us that in life there is no welfare but pleasure, no hardship but pain – and their judgment in these matters is neither corrupted nor biased. Ought we then not to feel the greatest gratitude to Epicurus, the man who listened to these words from Nature’s own voice, and grasped their meaning so firmly and so fully that he was able to guide all sane-minded men into the path of peace and happiness, of calmness and repose?
You amuse yourself by thinking that Epicurus was uneducated. The truth is that Epicurus refused to consider any education to be worthy of the name if it did not teach us the means to live happily. Was Epicurus to spend his time, as you encourage Triarius and me to do, perusing the poets, who give us nothing solid and useful, but only childish amusement? Was Epicurus to occupy himself like Plato, with music and geometry, arithmetic and astronomy, which are at best mere tools, and which, if they start from false premises, can never reveal truth or contribute anything to make our lives happier and therefore better?
Was Epicurus to study the limited arts such as these, and neglect the master art, so difficult but correspondingly so fruitful, the art of living? No! It was not Epicurus who was uninformed. The truly uneducated are those who ask us to go on studying until old age the subjects that we ought to be ashamed not to have learned when we were children!