Observations on the Moral Philosophy of Epicurus

On page 78. a more difficult subject. Therefore (as Seneca continues a little later, speaking of Metrodorus and Hermachus:) I would call that man more fortunate who had no struggle with himself; but I would say this man has deserved better of himself, who conquered the malice of his own nature, and did not merely lead himself to Wisdom, but dragged himself out of his former state.

verse 30. "even if the wise man is tortured" original: "κἂν στρεβλωθῇ δὴ ὁ σοφός" The latter part of this saying is commonly held as another saying following afterward. However, I have taken it up as if it were transposed and joined it to the former, as it is clearly coherent and concerns the same argument. This is suggested by the adversative particle but indeed original: "μὴν δὲ" made from a certain original: "μὲν τὶς", and by the moods adapted to the series of sayings, to groan and to wail original: "μύξειν, καὶ οἰμώξειν", instead of he groans and he wails original: "μύξει, καὶ οἰμώξει". For that word is tortured original: "στρεβλωθῇ", instead of is being tortured original: "στρεβλῶται", offered itself naturally, since the particle that original: "ὅτι" allows for the subjunctive. A doubt later arose that this same posterior part might very conveniently be the end of the following saying. If the particle someone original: "τις" remains, it could be understood that one of his friends is in torments, for whom the wise man might sometimes groan and wail. But because the matter has already been committed to the press, I decided nothing should be moved. This is especially because that first conjecture also seemed acceptable, insofar as the same verb is tortured is common to both parts. Also, if one must groan for the sake of friends (though perhaps not wail), it ought to happen not only in their physical torments and tortures, but also in other calamities by which the mind can be greatly distressed. I might add that since it is more natural to testify to pain by groaning and wailing in one's own tortures than in those of another, it seems it should have been suggested that such a testimony does not detract from the happiness discussed in the first part. If such a sign were a mark of lost happiness, it would also have to be avoided during the tortures of friends, for whose sake the Wise Man nevertheless ought not to lose his happiness. However it may be, the doubt at least seemed one that should not be hidden.

As for the rest, it seems easy to draw at least this conclusion from this saying: Blessedness was not defined by Epicurus solely as that pleasure which is commonly believed. Certainly, one who is subjected to the pains of torments and diseases does not experience such pleasure. I add diseases as well, since their tortures are often no less immense than those of tyrants, and are more frequent. To be sure, Cicero seems to have looked to this saying when he says Epicurus states, Tusculan Disputations, Book 5. There is no time for the Wise Man, even if he is burned, tortured, or cut, when he cannot exclaim: How I count this as nothing! and Tusculan Disputations, Book 5. again: Even in the bull of Phalaris A bronze statue used as a torture device by heating it with a fire until the victim inside was roasted., if he is there, he will say: How sweet this is; how I do not care for this! But Plutarch also seems to have looked to this when

he writes that Epicurus says, The wise man often laughs even in the highest degrees of bodily diseases. original: "καὶ γελᾶν ταῖς ὑπερβολαῖς τῶν περὶ τὸ σῶμα νοσημάτων πολλάκις κάμνοντα τὸν σοφόν." Various sayings concerning the Wise Man. The ailing Wise Man often laughs even in the heat of a physical illness. Furthermore, because a difficulty will arise at first glance from the latter part of the saying; namely, how it can be that the Wise Man groans and wails The letter 't' in 'eiulet' has a stylistic form resembling a Greek tau. and is nonetheless blessed. It seems that Blessedness cannot be understood without full joy, and apart from all groaning and wailing. Therefore, it must be noted that the matter is explained according to two sayings which occur a little later. For first, Epicurus distinguishes a twofold blessedness: one perfect and absolute, which belongs to God alone; the other imperfect and taken relatively, which alone can belong to humans (specifically in this life). Clearly, things do not go so well with humans that they ought to presume they can spend the whole time of life in full and pure joy, and be made immune to all pain. But since more joy falls to some and less to others, and more pain to some and less to others; those are blessed beyond the rest who rejoice more than they grieve. Those are miserable beyond the rest who grieve more than they rejoice. Finally, those are supremely blessed who are the least miserable of all; and those are supremely miserable who are the least blessed of all. Therefore, since the end of Wisdom is to make men as blessed as possible, or as little miserable as possible; in whatever kind of life or state the Wise Man may be, he will be so prepared in mind that he obtains as much joy as possible and as little pain as possible. From this it follows that if he is involved in torments and sharp diseases, he certainly feels the pains, and is not absolutely as blessed as if he lacked them. But in the meantime, because he does not exasperate those pains when the necessity of suffering them arises, or make them heavier through impatience and despair; but rather mitigates them with the greatest possible constancy of mind and makes them in some way lighter; to that extent he is surely more blessed than if he succumbed to them and increased his misery by just as much. Indeed, he can even be called most blessed, not certainly in respect to those who lack similar pains, but in respect to those who, vexed by similar ones, do not tolerate them with equal virtue and constancy, nor have equal aids from Wisdom with which to lighten them. Secondly, Epicurus grants to the Wise Man that he may feel sorrow and grief, and even that he may groan, wail, and shed tears. Insofar as nature made humans subject to pain, it also applied these individual expressions as companions to pain; not indeed as its irritations, but rather as certain reliefs. For pain seems to be exhaled to some extent from there. There are not a few who, while they wish not so much to be constant as to appear so, suppress their sighs and groans to their own harm, as they eat their own hearts, as the saying goes, and exhaust themselves more.