Continued from:
FIRST CONTEMPLATION: THE GODS

SECOND CONTEMPLATION: UTOPIA

Quote: Wall inscription of Diogenes of Oinoanda, fragment 56[1]

So we shall not achieve wisdom universally, since not all are capable of it. But if we assume it to be possible, then truly the life of the gods will pass to men. For everything will be full of justice and mutual love, and there will come to be no need of fortifications or laws and all the things which we contrive on account of one another. As for the necessities derived from agriculture, since we shall have no slaves at that time for indeed we ourselves shall plough and dig and tend the plants and divert rivers and watch over the crops…, and such activities, in accordance with what is needful, will interrupt the continuity of the shared study of philosophy; for the farming operations will provide what our nature wants.

Commentary: Human Society

This passage is from the wall inscription of Diogenes of Oinoanda, a 2nd century CE Epicurean philanthropist and philosopher from Anatolia (today called Turkey). It imagines a utopian society where humankind as a whole achieves Epicurean wisdom. Before we continue, keep in mind that this is yet another thought experiment, not a political project. While what we see here resembles a kind of libertarian socialist utopia, in reality Epicureans were very much in favor of institutions like the state with its laws, police, regulations, etc. This utopian vision of a society with “no need of fortifications or laws” could only exist if everyone became wise, but Diogenes of Oinoanda starts by specifying that “we shall not achieve wisdom universally”. So why imagine such a society at all? What is the point of this thought experiment?

Yet again, we see the reference to divinity when he says that such a utopian society would be the reflection on earth of the society of the gods that live outside of our world. This is what would happen if humanity imitated the peaceful dispositions of the gods. We would seek to achieve wisdom and happiness instead of constantly engaging in conflict and war for such vain desires such as greed, wealth, lust, fame and all the other vices. Instead we would be “full of justice and mutual love”. Since we lack the invulnerability of the gods, we would work together to achieve universal wellbeing with activities such as farming and irrigation. Also of notice is that this society has no slaves and a kind of work/life balance exists, alternating labor and philosophy.

Expressions such as “what is needful” and “what our nature wants” indicate that people would be focused on what is important in life, not what is superfluous. Gone are the expensive yachts, five star hotels and ostentatious mansions of billionaires. Humanity would live comfortably, but modestly. In short, we would be mostly self-sufficient, needing very little. This is another way to imitate the gods, who are entirely self-sufficient.

All of this seems like wishful thinking doesn’t it? And historically, attempts to create utopian societies such as these have led to disaster. And yet, when we think about what has been achieved, such as the existence of weekends, paid vacation, minimum wage, universal education, we realize that we are in a much better place than ever thought imaginable to an ancient philosopher. If you had mentioned a concept such as the abolition of slavery in ancient Greece and Rome, you would have been laughed out of the room. Many horrors still exist in today’s world and many more are to come. However, by imagining utopia, we imagine what our lives could be like, and we take steps to make them better.

Practice: Live Justly

First lesson: be harmless. Remember the function of the gods as role models. Philodemus, a 1st century BCE Epicurean philosopher says: “Those who believe our oracles about the gods will first wish to imitate their blessedness in so far as mortals can, so that, since it was seen to come from doing no harm to anyone, they will endeavor most of all to make themselves harmless to everyone as far as is within their power”[2]. Epicureans do not live isolated from society and adhere to the social contract. But also, we do not behave like tyrants, imposing our ways on other people who are different from us. This inevitably leads to the politics of tolerance, a policy of “live and let live”. Another associated principle would be: “my freedom ends where another person’s freedom begins”. While this all may seem like common sense, there are many influential and powerful political movements that oppose these very basic principles.

Second lesson: favor peace over war. Epicureans believed that war is only justified in self-defense. Keep in mind that more often than not, wars of aggression come with propaganda claiming that the act of aggression was in fact provoked and political leaders will not hesitate to lie to claim that an offensive war is in fact an act of defense. Epicureans are well aware of the dirty and corrupt nature of politics. We must always be skeptical and on our guard.

Third lesson: consider the wellbeing of your community. Epicureans are not selfish and believe in collective wellbeing. While part of this is based on enlightened self interest, Diogenes also uses the term “mutual love”. Other Epicurean sources insist on philanthropy. In fact, if we are to follow Diogenes, we must show concern not just for our tribe or nation, but to all humankind: “For, while the various segments of the earth give different people a different country, the whole compass of this world gives all people a single country, the entire earth, and a single home, the world”[3].

Forth lesson: decide how involved you want to be in political affairs. The expression lathe biosas (often translated as “live unnoticed”) is often attributed to Epicurus, who is reputed to have avoided getting involved in the political disputes of his time. The reality, as is often the case in Epicurean philosophy, is much more complex. There are many recorded Epicureans in history who were politically engaged in some form or another. Long story short, not getting involved in politics is what is preferred, but circumstances might lead one to act differently. It is important to keep in mind that there are different degrees of political participation. Some of us may be content to vote in elections, which involves minimal effort and trouble, to more active forms of participation, such as activism, running for office or occupying positions of power. In the face of tyranny, other forms of action can be considered, such as civil disobedience, or in extreme cases, armed struggle.

Notes:

[1] https://www.english.enoanda.cat/the_inscription.html
[2] Quote from The Polytheism of the Epicureans by Dr Paul Terence Matthias Jackson. To learn more about Epicureans theology: https://www.academia.edu/36564126/The_Polytheism_of_the_Epicureans
[3] https://www.english.enoanda.cat/the_inscription.html