In recent months, a few of the members of the Society of Epicurus have been systematically studying all the Principal Doctrines of Epicurus as part of a process of gaining a concise understanding of all the pragmatic repercussions of each one. This has been a very gratifying process, and has created many new insights into the tradition.

When one systematically studies the PDs, the flow of the Doctrines becomes evident, as does the fact that they are the conclusions of long discussions among the founders which were found to be the most advantageous teachings for our happiness. Epicurus was saying: “If you don’t have time to study my 300 scrolls, at least study these 40 short Doctrines and be happy!”.

The first four (the Tetrapharmakos) are of great cosmological and ethical importance for the individual. The social Doctrines (on friendship, justice, and on the establishment of a “society of friends”) are towards the end. In between them, we find portions on the philosophy and ethics of science (PDs 10-13), on autarchy (PDs 15-16), the canonics (PDs 22-25), and the portion I am presenting today deals with the mental disciplines of pleasure (PDs 18-21). Principal Doctrine 20 in specific is a six-part formula, and although we’ve studied it before, I’d like to focus here on each one of the six parts of the Doctrine separately in order to extract new insights.

The flesh receives as unlimited, the limits of pleasure; and to provide it requires unlimited time. But the mind, intellectually grasping what the end and limit of the flesh is, and banishing the terrors of the future, procures a complete and perfect life, and we no longer have need of unlimited time. Nevertheless the mind does not shun pleasure, and even when circumstances make death imminent, the mind does not lack enjoyment of the best life.

Epicurus’ instructions in our study of his Doctrines revolve around repetition and memorization. Due to the length of this Doctrine, repeating and memorizing may be a bit more daunting than is the case with other Doctrines. Let us therefore divide the Doctrine into six portions, so that we can more carefully repeat, memorize, and carefully study each assertion, and compare it to other sources, until we fully assimilate all the cognitive and pragmatic repercussions of the Doctrine.

1. The flesh receives as unlimited, the limits of pleasure.
2. To provide this pleasure requires unlimited time.
3. The mind, intellectually grasping what the end and limit of the flesh is, procures a complete and perfect life.
4. The mind, banishing the terrors of the future, procures a complete and perfect life, and we no longer have need of unlimited time.
5. The mind does not shun pleasure.
6. Even when circumstances make death imminent, the mind does not lack enjoyment of the best life.

The Flesh Lacks Self-Control and Discipline

The first two statements are not saying that pleasure in the flesh is bad: only that the flesh does not have a means to discern their limits. Epicurean Saying 37, which seems to associate pleasant states with vitality and health, reiterates this:

Nature is weak in the face of what is bad, not what is good; for it is kept whole by pleasures and broken down by pains.

Among other things, the 20th Doctrine is a cure for limitless desires of the flesh: that is part of its medicine. The first statement says that the flesh does not know discipline: only the mind does, thanks to the faculty of reason. The second one says that this could potentially result in being assaulted by an infinite number of desires. We see that an existential problem is being framed in terms of the distinction between the flesh and the mind, their different natures, and their different powers. As with all the Doctrines, we must understand this clearly in order to carry out our choices and rejections prudently.

The Mind Must Discipline the Flesh

I divided 3 and 4 into two sentences, although originally they were one, because there are two assertions being made. These assertions are tied to the preceding PDs 18-19: the Baseline Doctrine and the Doctrine that stresses the limits of pleasure in time. If you study them with attention, you will see that PD’s 18 through 21 “give a sermon” together and seem to have been compiled as the authoritative conclusions of a single ethical discussion, the point of which was to say that the mind is responsible for securing a stable life of pleasure.

What are these Doctrines saying together? PD 18 and the third portion of PD 20, together, explain that the mind is able to grasp the limits of the flesh, which are mentioned in PD 18. The mind is able to directly observe, with full enargeia or immediacy, that as soon as the belly is somewhat full, there are no more pangs of hunger. It is able to apprehend that we do not experience pain when we neglect sexual passion, that it is not necessary, and that we can be content without it. While the flesh is unconscious and unable to apprehend these natural limits, the mind is aware and capable.

Similarly, PD 19, and the fourth statement of PD 20, together teach the superiority of reason over time, and how the mind is able to choose and reject how to reason about the past and future in such a way as to experience pleasure, and procure “a complete and perfect life“, a content and satisfied life that lacks nothing, that needs nothing. The point here is that we must think correctly about the past and future, rather than avoid thinking about them or think only of the present (as the Cyrenaics recommended). This is done by pleasant expectation and grateful recollection, two practices that Epicurus encouraged. PD 21 will complete these considerations, empowering us to question the amount of effort or sacrifice we dedicate to needless pleasures.

The Mind Must be Made an Ally

The fifth assertion, on its own, is of profound significance. It reminds me of Vatican Saying 21’s assertion that “We must not violate nature, but obey her“, or in some translations “We must not force nature, but gently persuade her“. This is essential to help us understand Epicurean ethics. If the mind does not shun pleasure, this means–again–that the mind is an ally in our practice of philosophy and in our pursuit of happiness; that our approach should be gentle; and that we do not have to fight against it, but work with it.

In cases where people have bad habits or insatiable desires that produce unwanted consequences and no longer passes hedonic calculus, they are often able to find a higher or healthier pleasure. When I found that coffee was harmful to my health, I opted for yerba maté, a herbal drink with stimulating properties that does not give me jitters. Similarly, the current globalized market furnishes a near infinite variety of culinary products that are guilt-free, fat-free, gluten-free, alcohol-free, fair trade, etc. This allows opportunities for moral agents to avoid feeling like we are punishing ourselves whenever we attempt to make healthier or more prudent choices. The thing to keep in mind is that there is usually a healthier pleasure available.

The final assertion reminds me of research on NDE’s (near-death experiences), which shows that, as soon as the brain realizes that we are dying and that it’s not getting the oxygen it needs, the brain immediately starts releasing blissful hormones. The body has the wisdom to die pleasantly. Epicurus’ manner of death is the prime example of this, but there may be other empirical sources of data by which we can glean further insights into the sixth assertion of this Doctrine. One that comes to mind involves the studies of meditating monks who are able to control their body’s temperature and to reach blissful states of mind at will. While the first skill may only be useful in cold environments, the second skill–if gained–is useful as a daily practice, and constitutes a pragmatic encounter with this Doctrine of great educational value. One way to practice PD 20 is by nurturing contemplative practices that reliably lead to blissful states.

The main intention of this final assertion is to show an extreme example of how the mind, once made an ally in our pursuit of pleasure, is indeed a reliable source of happiness (and of confident expectation of continued happiness). But in order for the mind to play the ethical role it’s supposed to play for an Epicurean, it must be kept healthy, ethically educated, and disciplined.

The flesh is unconscious; the mind is not. Protecting our mental health and cultivating disciplines of mental pleasure helps us to manage the quality of our sentience.