Tag Archives: autarchy

Philodemus’ Method of Studying and Cultivating the Virtues

The following essay is the first in a blog series that was written as a book review of The Ethics of Philodemus.

The Ethics of Philodemus is a great introduction to the legacy of Philodemus of Gadara, who taught Epicurean philosophy to the father-in-law of Caesar during the first century in Herculaneum. He had studied under Diogenes of Sidon, who was the Scholarch of the School of Athens–an Epicurean Patriarch with direct lineage going back to Epicurus and Hermarchus. Many of his scrolls are notes that he took while studying under the Scholarch, and his legacy is the fruit of two centuries of living Epicurean tradition.

Defining the Terms

First of all, Herodotus, we must grasp the ideas attached to words, in order that we may be able to refer to them and so to judge the inferences of opinion or problems of investigation or reflection, so that we may not either leave everything uncertain and go on explaining to infinity or use words devoid of meaning. – Epicurus, in his Letter to Herodotus

Among his scrolls, we find a series of writings on the virtues and their corresponding vices. Concerning the word usually translated as virtue, one of our fellow students in the Garden of Epicurus Facebook group argued that virtue has many negative connotations, as it’s tied to Christian ideas of morality, and since Christianity is at war with the body and sexuality and pleasure, this may be an inadequate word to use today. According to Wikipedia,

Arete (Greek: ἀρετή), in its basic sense, means “excellence” of any kind. The term may also mean “moral virtue”. In its earliest appearance in Greek, this notion of excellence was ultimately bound up with the notion of the fulfillment of purpose or function: the act of living up to one’s full potential.

The correct Epicurean understanding of the virtues (aretai, meaning excellences) involves them being not ends in themselves, but means to a life of pleasure. Since Epicurus taught that we should use words as commonly used, I will henceforward use the term excellences for the sake of clarity.

Efficient Means to Pleasure

It’s important not to confuse the means for the end, but–as we will see–disregarding the means is as much of a mistake as confusing the ends. The excellences are important for a happy life (insofar as they relate to our dispositions and habits), and must be properly studied and understood. This is what Epicurus has to say of them:

Prudence is more valuable than philosophy and is the source of every other excellence, teaching us that it is not possible to live pleasantly without also living wisely and nobly and justly, nor to live wisely and nobly and justly without living pleasantly. For the excellences grow up together with the pleasant life, and the pleasant life is inseparable from them. – Epicurus, in his Letter to Menoeceus

Tsouna helps us to understand the ways in which the excellences grow together in the soul. Habits (both bad ones and good ones, that is: vices and virtues) grow and dwell together in the soul because they’re based on the same cognitive basis. They imply interconnected dispositions and traits that are based on false beliefs (in the case of vices, or bad habits) or true beliefs (in the case of virtues). In this manner, the Epicurean conception of vices and virtues sees them both as based on the study of nature. The main insight that Tsouna gives us about them helps to explain the ways in which, according to the Letter to Menoeceus, they “grow together” in the soul.

Philodemus repeatedly suggests that false beliefs tend to form clusters, and the same holds for the harmful emotions to which they give rise. – Voula Tsouna in The Ethics of Philodemus, page 280, note 138.

Emotions, according the the Epicureans, have a cognitive component. We feel (rightly or not) that we were wronged, so we feel anger. Or we may believe that our happiness depends on matching the level of wealth, beauty, or achievement of our neighbors, and struggle constantly to fit a mold that we do not fit–and this may inspire envy, or ill-intention towards our neighbors. Or we believe that fame or status will lead to a happy life, and this may inform many of our actions–and a sense of inferiority.

On the other hand, accurately believing that what is naturally good, is easy to get, produces a feeling of gratitude and pleasure, and greater confidence in our ability to be self-sufficient. This self-sufficiency creates a virtuous cycle, because it renders us less vulnerable to both fate and harm from others.

Philodemus believes vicious people are irrational and lack self awareness. They can’t explain their attitudes on adequate grounds. This is to say, since (as we have seen) the emotions have a cognitive component, the passions / emotions can be irrational, and that they are in fact irrational in vicious people. People who exhibit the excellences (virtuous people) exhibit rational emotions.

The Mother of the Excellences

Now, as we saw in the Epistle to Menoeceus, since Prudence secures other excellences, and is essential for our hedonic calculus, it occupies a higher place in Epicurean ethics that the other excellences. In the Epistle to Menoeceus, Prudence (or practical wisdom) is named as the mother of all the virtues. Also, according to Principal Doctrine 27,

Of all the things that wisdom provides for the complete happiness of one’s entire life, by far the greatest is friendship.

ὧν ἡ σοφία παρασκευάζεται εἰς τὴν τοῦ ὅλου βίου μακαριότητα πολὺ μέγιστόν ἐστιν ἡ τῆς φιλίας κτῆσις.

Here, Epicurus uses wisdom (sofía) rather than practical wisdom (fronesis). So we see that Epicurus saw Wisdom and/or Prudence (the practice of which is philosophy) as the procurer, the mother of all the means to happiness. Implicit in this Principal Doctrine is the view that people who lack friends, also lack prudence. We are beginning to see the excellences as Philodemus sees them: he has a symptomatic and empirical approach. He sees a good or bad habit, names it, and infers the underlying beliefs that inhabit the soul of the individual. Philodemus studies individuals’ characters, paying attention to the causes of pleasures and desires, to the causal relations between them, the dispositions and the habits that are in evidence.

In addition to this empirical approach, and also in order to not confuse the means for the ends, we must pay attention to the progression that we see in the sources from wisdom/prudence > to the virtues > to the pleasures, and henceforward, in order to speak clearly, avoid abstractions and stay connected with nature, we should speak of specific Epicurean virtues and of concrete instances of pleasant actions and states/dispositions which make up the pleasant life.

The book The Ethics of Philodemus mentions that there is a causal relation between the true virtues and the Epicurean pleasures, and between the virtues with each other. In other words, we as moral agents become the cause of our own happiness by employing them in our art of living and in our choices and avoidances. This causal relation is mentioned as “sowing seeds” in some Philodeman sources. For instance, he compares the things that we do for our friends and the sacrifices we suffer for their sake to “sowing seeds”. Let’s keep this in mind as we study Philodemus.

We may think of the psychological or hedonic utility of each excellence in terms of what pleasures it secures or causes. In his Epistle to Menoeceus, Epicurus mentions three categories of the necessary pleasures: for health, for happiness, and for life itself. Insofar as excellences lead to these goods, they are necessary, and we begin to see why they must grow together with the pleasant life.

The rational pursuit of pleasure can be conducted only with the aid of the virtues. – Voula Tsouna

Epicurus: the Physician of the Soul

Philosophy that does not heal the soul is no better than medicine that does not heal the body. – Epicurus

Physicians make the best philosophers. – Julien Offray de la Mettrie

As we’ve seen, Philodemus’ approach to the dis-eases of the soul was pragmatic: he observed the patient, inferred by means of signs, and gave a diagnosis. This is the method of the empiric school of medicine in ancient Greece, which strongly influenced the Epicurean approach to ethics: based on signs (semeion), they proceed from the visible to the invisible.

As part of this approach, Philodemus (and, presumably, Diogenes of Sidon and his circle) relied on medical records or histories (istoría) that had been kept on previous patients of Epicurean philosophy. These histories are mentioned in the scroll On frank criticism (Peri Parrhesias), and contain records of the treatment of vices and irrational passions by early authorities of the school, using the Epicurean method. The text cites Cleanthes and Metrodorus as two important sources for these histories. It’s safe to infer that Philodemus’ discussions of the vices and their opposing virtues were based, to some extent, on elaborations of these initial histories, and continued record-keeping following their methodology.

Finally, we must connect the “philosophy as medicine” approach to Epicurus’ sermon On Moral Development, where he discusses his materialist theory of moral development based on neuroplasticity. He said that, initially, we all carry our own constitution, and that some individuals are more malleable or changeable than others. But as we mature, we become causally responsible for the content of our characters up to the point where, through habituation, we change the atomic / physical structure of the brain. Epicurus’ theory of moral development is incredibly optimistic and imbued with very high and noble expectations, and helps to explain the salvific power of Epicurean philosophy: we must gently (by challenging our false views and habits, and nurturing wholesome ones) transform our very nature. If redemption from the vices was impossible, there would be no point in studying philosophy.

Let us now take a closer look at the excellences from the theoretical framework described above.

Prudence

Practical wisdom is essential for carrying out our choices and avoidances (hedonic calculus), and helps us to discern excellent habits from bad habits (vices), and to procure the means to a happy life.

Discipline

We must not violate nature, but obey her; and we shall obey her if we fulfil those desires that are necessary, and also those that are natural but bring no harm to us, but we must sternly reject those that are harmful. – Vatican Saying 21

Moderation or discipline opposes laziness, and this excellence helps us to achieve autarchy / self sufficiency, responsibility, and moral maturity. It also protects us from many annoyances or disadvantages linked to poverty, scarcity, illness (by helping us enjoy a healthy diet), and protects us from any potential embarrassments of educational or professional under-achievement, and–as we see in the above quote–discipline is necessary if we are to reject harmful desires.

Courage

This excellence is tied to protection and safety (a natural and necessary desire), and to the sixth Principal Doctrine:

In order to obtain security from other people any means whatever of procuring this was a natural good.

Courage is also sometimes necessary to preserve our friendships or protect our friends. Vatican Saying 28 says that we must run risks for the sake of friendship.

Justice

The just man is most free from disturbance, while the unjust is full of the utmost disturbance. – Vatican Saying 12

VS 12 argues that justice is tied to a certain wholesome and pleasant disposition that involves peace of mind and having a clear conscience: in other words, innocence.

In the Principal Doctrines, we see that justice is tied to the execution of what is of mutual benefit, and one of the Vatican Sayings says that “friendship initially starts as mutual benefit“–naturally, it would be difficult to befriend someone who takes advantage of us but does not produce any advantage for us, or whose relation brings mutual disadvantage. If one person is exploiting the other, there is no true friendship. Also, if a person is evil, it is difficult to acquire a friendly disposition towards that person: there must be some redeeming qualities in a person in order for friendship to emerge. A greater degree of innocence means that a person is more likely to be a loyal and trustworthy friend. Friendship is likely to occur between people who are just to each other, because it starts from mutual advantage. Justice and friendliness are two of the excellences that “grow together with pleasure” in our soul. It is commonly understood that we develop a good (or bad) character by associating with wholesome (or evil) friends and loved ones.

Autarchy

Epicurus’ life when compared to other men’s in respect of gentleness and self-sufficiency might be thought a mere legend. – Vatican Saying 36

The greatest fruit of self-sufficiency is freedom. – Vatican Saying 77

Self-sufficiency (or, autarchy) is cited as one of the key excellences exhibited by both Epicurus and Metrodorus. It’s linked to maturity and developed character. It protects us from neediness and from lacking any of the things we need to live pleasantly. It also gives confidence. A person who is self-sufficient does not need the approval of strangers or of the masses. This excellence accompanies, and may be a pre-requisite for, generosity towards one’s friends.

A free life cannot acquire many possessions, because this is not easy to do without servility to mobs or monarchs, yet it possesses all things in unfailing abundance; and if by chance it obtains many possessions, it is easy to distribute them so as to win the gratitude of neighbors. – Vatican Saying 67

Gratitude

The ungrateful greed of the soul makes the creature everlastingly desire varieties of in its lifestyle. – Vatican Saying 69

Without gratitude, it’s impossible to profit from Epicurean doctrines. Various sayings criticize the ungrateful person. One who accurately understands the limits set by nature to our desires, understands also how they justify our gratefulness. One Epicurean fragment says:

We are grateful to nature because she made the necessary things easy to procure, and the things that are difficult to acquire, she made them unnecessary.

Also, gratitude is a pleasant disposition that has psychosomatic benefits. It leads to both health and happiness, both of which natural and necessary goods. There are studies that link a grateful disposition to increased happiness and to health benefits, like greater quality of sleep and improvement in bodily and psychological health. Gratitude also strengthens friendships by producing gifts-exchanges and other concrete tokens of gratefulness to our friends in the form of words of advice and sharing of important experiences with them, while ungrateful people risk losing friends.

The love of money, if unjustly gained, is impious, and, if justly gained, is shameful; for it is unseemly to be parsimonious even with justice on one’s side. – Vatican Saying 43

Gratitude is part of a cluster of healthy beliefs and habits, and is opposed by a cluster of bad ones. It has to do with our understanding of how much we need to be happy. Philodemus says that the self-sufficiency person feels a lesser degree of gratitude, because he does not feel that he needs the benefits of others. When we allow vain desires to settle in our character, one of the opposing moral ailments of gratitude and contentment, is envy, which involves comparing our happiness to that of others and the view that externals determine our happiness. Envy is an irrational disposition, or vice.

We must envy no one, for the good do not deserve envy and the bad, the more they prosper, the more they injure themselves. – Vatican Saying 53

Gratitude also helps us enjoy a complete life and has therapeutic value. The practice of grateful recollection of past pleasures is an important part of the hedonic regimen that Epicurus recommends:

The saying, “look to the end of a long life,” shows ungratefulness for past good fortune. – Vatican Saying 75

We must heal our misfortunes by the grateful recollection of what has been and by the recognition that it is impossible to undo that which has been done. – Vatican Saying 55

In pages 77 and 121 of Ethics of Philodemus, Tsouna describes one example of a treatment for ingratitude from Philodemus’ scrolls. It consisted on reading certain writings aloud (possibly the ones shared above), and an assignment that consisted of composing a speech against ingratitude.

Suavity

The excellence of gentle and kind speech (suavity) one of the main virtues by which ancient Epicureans were known. This tells us that part of the curriculum in human values that people learned in the Garden involved learning how to communicate. Sweet speech is intended to help us avoid hurting the feelings of others while administering the medicine of frank criticism–therefore it’s tied to both friendship and eloquence. The opposing vices would be harsh speech (a tendency to insult) and vulgarity.

Adaptability

This is the cardinal virtue of Aristippus of Cyrene, the inventor of pleasure ethics. It can be taken to an extreme. For instance, he was so willing to adapt to the association of the tyrant Dionysus, that he frequently allowed him to mistreat and abuse him. Most of us would probably limit our adaptability in cases where our self-respect suffers. However, adaptability may help us to find opportunities to have pleasant experiences and to avoid pain in most circumstances and help us to live pleasantly.

The opposing vice would be hard-headedness and inflexibility, which make it difficult for us to evolve and change. This reminds us of Epicurus’ mention (in On moral development) of malleability as a necessary quality for someone who wishes to develop his character.

Adaptability relates to social relations by helping us to give up the idea of absolute justice: in the last ten Principal Doctrines, we learn that there is no such thing, and that justice varies, changes, and is related to whatever is of mutual advantage in any given situation. An adaptable person is teachable, and is better able to see reality as it is, as relative.

Pride / Dignity

I include pride among the virtues because it refers to one who is magnanimous or a good person and knows his or her self-worth–but perhaps in modern English parlance, this virtue might be best expressed as dignity or a dignified demeanor or disposition. The opposing vices are self-loathing on one extreme, and arrogance on the other extreme.

While pride implies an accurate assessment of our sense worth, arrogance implies a sense of entitlement that far exceeds what one deserves. It affects cooperation and mutual respect between individuals, and ergo affects the social fabric, and produces misanthropy in general. Arrogant people are often incapable and unwilling to work with others for a common goal. Philodemus says that arrogant people lack self awareness, are irrational, and live a friendless life.

The study of nature does not make men productive of boasting or bragging nor apt to display that culture which is the object of rivalry with the many, but high-spirited and self-sufficient, taking pride in the good things of their own minds and not of their circumstances. – Vatican Saying 45

In order to be a virtue, pride must concern itself with our own actions, achievements and qualities, and not on the accidents of fate or of nature because, as Epicurus says in his Epistle to Menoeceus, “our own actions are free, and it is to them that praise and blame naturally attach“.

Arrogant people frequently take “pride” in things for which they had no causal responsibility, ergo their pride is unnatural and based on false views. People who deny that luck is blind (like many Stoics, Jews, Muslims, and Christians) risk falling into these false views when they believe that “God blesses” his chosen; this leads them to favor arbitrary judgement rather than one based on causal responsibility, and it also leads to and justifies having no pity or compassion for those who are unfortunate. Furthermore, arrogant people are hard to change because they don’t see the need for change.

Epicurus’ treatment of women and slaves as intellectual equals is an example of the non-arrogant sage who is yet proud and dignified, and who honors the dignity of others.

Further Reading:

Philodemus’ On Arrogance

Cheerfulness

We must laugh and philosophize at the same time and do our household duties and employ our other faculties, and never cease proclaiming the sayings of the true philosophy. – Vatican Saying 41

According to the above saying, in the study of Epicurean philosophy, if we’re not enjoying ourselves we’re not doing it right. Cheerfulness was the cardinal virtue of Democritus, the first of the “laughing philosophers” and the first atomist, and therefore an intellectual ancestor of Epicurus. Epicurus obviously adopted this excellence, but chose ataraxia as his cardinal virtue. The reasons for this may have to do with the importance he placed on our mental dispositions, as made evident by Principal Doctrine 20.

Ataraxia

The man who is serene causes no disturbance to himself or to another. – Vatican Saying 79

For Philodemus, thymos is a habitual / dispositional anger blown out of proportion: the vice of irascibility, an irrational excess of anger. The opposite virtue is even temper, peace of mind. There is also the problem of anxiety or angst (agonia, in Greek). Against these problems, we have the fearless imperturbability and peace of mind that we know as ataraxia, by which one may sculpt one’s soul as a refuge of tranquility.

This excellence is linked to autarchy insofar as a truly self-sufficient person is protected from unlimited, vain and empty desires. Therefore, autarchy has a causal relationship with ataraxia, and a contented mind that is always at ease also makes it easier to secure self-sufficiency:

The disturbance of the soul cannot be ended nor true joy created either by the possession of the greatest wealth or by honor and respect in the eyes of the mob or by anything else that is associated with or caused by unlimited desire. – Vatican Saying 81

This connection between self-sufficiency and our peace of mind, I believe, accentuates the importance of accepting both active and passive pleasures into our hedonic regimen. If we only accept kinetic (moving) pleasures, we will always have to chase external goods that will furnish our pleasure, but if we accept katastematic (abiding, or attitudinal) pleasures, then it naturally follows that we will cultivate certain dispositions and gain greater self-sufficiency in our pleasure.

Further Reading:

On the Virtue of Coolness

Philodemus’ On Anger

Good Will

In the scrolls by Philodemus, we find the word eunoia (good will, benevolence) as the opposite virtue of ill will (which carries suspicion, envy, malicious joy, and other unwholesome emotions based on empty beliefs). Good will is a disposition that characterizes relations between philosopher friends, and leads to gratitude and favors between them.

On envy and malicious joy, Philodemus says that these are bestial conditions, that they are tied to ungratefulness and lead to theft. These passions are tied to the false belief that externals are needed for happiness. Philodemus’ strategy to avoid malicious joy is to never indulge it.

We see examples of malicious joy today in gossip shows, in conflicts between religious fanatics where they exhibit joy at each other’s suffering and that of others whom they are taught to hate (the “God Hates Fags” movement, conflicts between Jews and Palestinians, etc.). We see it frequently in attitudes related to tribalism. If we survey a few examples of malicious joy, it’s not difficult to see why Philodemus calls this vice a bestial condition, and the ways in which it relates to false views, to superstition and arrogance.

Naturalness

The highest good is like water. Water gives life to the ten thousand things and does not strive. It flows in places men reject and so is like the Tao. – Tao Te Ching, Chapter 8

While the virtue of authenticity is most celebrated in the tradition of Existentialism, in Epicurean philosophy we do find frequent references to naturalness: an un-forced manner of living which reminds us of authenticity. Tsouna is not the first to note the ambiguity of the term “natural” as used by the Epicureans, and the need to clarify it. In page 224, note 93 of The Ethics of Philodemus, we find:

Zeno of Sidon (Epicurean Scholarch or Patriarch of the School of the First Century) and his entourage had explored (the ambiguities deriving from different senses of the term “natural”) … Man is said to be “by nature” a procurer of food, because he does this by unperverted instinct; “by nature” susceptible to pain because he is so by compulsion; “by nature” to pursue virtue, because he does it to his own advantage … According to Demetrius of Laconia, the expression “by nature” in Epicurus’ statement does not mean without perversion or distortion, but freely, without compulsion or force.

It’s possible that Demetrius said this because other Epicureans were arguing that naturalness is opposed to perversion (by culture, by upbringing, or by association?), and it’s possible that these other Epicureans were on to something. PD 15 is one of the sources that also refers to “natural” (wealth) versus empty wealth. Here, that which is natural is described as having a limit and being easy to procure.

Nature’s wealth at once has its bounds and is easy to procure; but the wealth of vain fancies recedes to an infinite distance. – Principal Doctrine 15

In this case, as in the case of the saying that “we do not the appearance of health but true health”, naturalness is tied to not being presumptuous and not feigning a certain disposition or state for the sake of public opinion. I compare this virtue of Epicurean authenticity with the Taoist virtue known as ziran, which most often gets translated as naturalness.

Based on what we’ve read, there are various ways in which something may be natural: it may be unforced or uncompelled; it may be advantageous; it may be sound, based on correct views and a correct assessment of relevant factors; and according to Philodemus, it may be an unperverted reaction to intentional offense. In any case, it makes sense that a philosophy of freedom would promote this kind of naturalness and authenticity.

Further Reading:

Ziran (Wikipedia)

Ziran (Encyclopedia Britannica)

Mindfulness

It occurs to me that there may be ethical problems today that the ancients did not think about, and maybe we could brainstorm modern “therapies” for these bad habits. I’m particularly thinking about: is there a therapy for short attention span? With so much instant gratification, so much media, and handheld phones trying to grab our attention all day every day, it would be beneficial to have practices that help us cultivate the benefits of focus.

If attentiveness or mindfulness is seen as a virtue, then absent-mindedness would be the disease it’s attempting to heal. There’s precedent for mindfulness practice in pleasure ethics: Aristippus taught his disciples a practice known as presentism, which involved being present to the pleasures available here and now. Epicurus later added reminiscing about past pleasures and anticipating future ones, but it would be an interesting experiment to revitalize some form of this practice of presentism, and to incorporate it as part of our hedonic regimen. Furthermore, the practice of presentism would help us to avoid postponing our happiness, which is one of the problems that Epicurus wanted to protect his disciples from:

We are born only once and cannot be born twice, and must forever live no more. You don’t control tomorrow, yet you postpone joy. Life is ruined by putting things off, and each of us dies without truly living. – Vatican Saying 14

If we find ourselves frequently postponing pleasure, and take VS 14 seriously, a practice that frequently reminds us to be mindful of, and thankful for, the present pleasures might help us to develop new habits that help us savor life. It could be a zen-like practice of abiding attentively in the here and now, or the chanting of this Vatican Saying like a mantra, or any other efficient means that helps us to cultivate a presence in the midst of the pleasures that are available.

Why Is This Information Vital?

The ways in which these excellences cause and influence each other, and “grow together with the pleasant life” as we have seen above, should demonstrate some of the reasons for their importance. But there are several other ways of thinking about the importance of the virtues in Epicurean philosophy: if Epicurus says that philosophy that does not heal the soul is no better than medicine that does not heal the body, then we may consider his teachings in terms of what dis-eases are being treated by the Epicurean doctrines. This helps us to understand the importance of studying philosophy for our happiness.

Studying the particular virtues also helps us to gain clarity regarding why we have chosen our values, and in what way they help us to live pleasantly. They may also help us in our process of choosing and avoiding.

Another way to consider the Epicurean doctrines concerning the excellences is by asking ourselves: What happens if we remove these virtues? From what we have seen, due to their habitual nature and their basis on true beliefs, excellences do not exist in isolation in our soul. The study of Philodemus’ approach to the excellences helps us to see the ways in which they “grow together with the pleasant life”, as Epicurus says in his Letter to Menoeceus. This is because many of these habits and attitudes (as well as their opposing vices) are based on particular beliefs concerning whether we need externals for happiness, or whether the happiness or suffering of strangers affects our own, etc. So if an individual lacks certain virtues, this shows inconsistencies in his or her adherence to some aspect of Epicurean philosophy.

It is impossible to live a pleasant life without living wisely and nobly and justly, and it is impossible to live wisely and nobly and justly without living pleasantly. Whenever any one of these is lacking, when, for instance, the person is not able to live wisely, though he lives well and justly, it is impossible for him to live a pleasant life. – Principal Doctrine 5

One final note concerning our discussion of the Epicurean virtues concerns the reason why many of us came to the study of Epicurus in the first place: as traditional religion becomes obsolete, people look to more authentic ways of living, and for models of morality that do not depend on superstition. The Epicurean approach to moral development is based on the study of nature. It is empirical and does not require belief in the supernatural. In this manner, it addresses the inherited false belief that morality requires religion, or that it only derives from being religious–and that, therefore, non-religious people can’t be excellent (virtuous), or happy, or good. Epicurean philosophy posits a theory of moral development that is not only mature and pragmatic, but also based on the study of nature (which is to say: reality). For all these reasons, it deserves to be studied attentively.

Further Reading:

The Ethics of Philodemus

The Philodemus Series

Review of The Book of Community

The following five reasonings comprise, together, a long and in-depth review of The Book of Community, by the collective of bloggers known as Los Indianos.

The members of Las Indias make up a coop whose communal experiments have been inspired, in part, by Epicurus’ Garden, and who have written in the past about Epicurean philosophy. In my exchanges with them, many new insights have emerged that expand our understanding of key Epicurean concepts.

One of the most fruitful conversations has been the natural community discourse, which differentiates between Platonic, imagined communities versus real, inter-subjective and interpersonal communities. This distinction is much more crucial than we may initially think. Indianos argue against involvement in politics based on the view that it replaces natural community with Platonic, imagined identities that do not necessarily constitute real communal life, real conversation and interaction. They even argue that Epicurean cosmopolitanism was a reaction again the citizen identity conferred by the polis–city-state–and that the early Gardens constituted communal experiments timidly suggestive of the ideals of statelessness. While reading the book, further insights emerged on the subject of natural community. Here is a quote from the review:

The Book of Community, among other things, expands on a conversation that inspired me to blog about natural community based on some of the insights that the Indianos have shared on their blog … Indianos interestingly cite how in 1993, Robin Dunbar published a study that predicted “the maximum size of a human group” to be 147.8. This is known as the Dunbar number, interpreted as “the cognitive limit in the number of individuals with whom any person can maintain stable relationships“. This seems to not only vindicate the doctrine on natural community which was initially formulated as a result of my exchange with the Indianos, but also attaches a specific number of individuals to the size of a natural community.

In the book, they explain in detail the lathe biosas teaching on why political involvement is bad for organic communities because manufactured narratives tend to compete with communal ones, they call for the use of ceremony in order to strengthen community, they celebrate autarchy and criticize the narrative of the “common good”. Please enjoy the five-part series of articles on community.

Part I: Book Review
Part II: Community Vs. Polis
Part III: Ceremony
Part IV: On Productive Autonomy
Part V: Learning in Community

Further Reading:

The Book of Community: A practical guide to working and living in community

English translation of Las Indias’ Review of Tending the Epicurean Garden

Rediscovering The Good and Meaningful Life Through Work

The Epicurean school of Hellenistic philosophy was the only missionary secular humanist tradition to come out of Greece. It set the foundation for Western civilization by teaching a theory and science of happiness, the social contract as the foundation for law and justice, atomist physics and naturalism as the ultimate reality, an early version of the theory of natural selection, a 2400-year-old doctrine of innumerable worlds that is now being vindicated by exoplanetary research, science as a means to overcome superstition and to formulate wholesome ethical standards and a stress on self-sufficiency as a requirement for the good life.

Autarchy (from αὐταρχία, “state of self rule”), understood as self-sufficiency, self-control, personal sovereignty and independence, is one of the ideals of ancient philosophy which we value highly in Epicureanism. The importance of self-sufficiency must be understood against the backdrop of a hedonistic view that life should be pleasant and that leisure is a requirement of the good life. Yet, this life of pleasure must balance productivity and leisure. If a man is to live a life of seeking pleasure for its own sake without balancing the pursuit of pleasure by prudence, he will become lazy, selfish, unreliable, and probably dependent on others.

Robert LeFevre, a self-proclaimed autarchist, has created a libertarian political theory which he has labeled autarchy and which is influenced by ancient philosophy. He frequently contrasts this autarchy with anarchy, which by comparison he sees as an impractical expression of immature rebelliousness. However, Epicurus advised his followers to “live unknown” and his teaching was apolitical. Political involvement, he believed, breeds intrigue, has a corrupting effect on the character and is detrimental to our serenity. Because his philosophy stressed tranquility, politics were generally shunned.

What this did throughout the centuries was protect Epicureanism from the corruption of the polis and from being misused by both the ruling classes (unlike Platonic philosophy, which was of great use to politicians) and by the mobs (unlike Marxism, which was manufactured specifically for the masses).

Epicurean discourse does not speak to power. It is a philosophy of the people and the discourse is horizontal; in fact one of the maxims found within our cultural memes is Occupy Your Soul. It falls within the tradition of the laughing philosophers like Democritus, who mock traditional authority. Because Epicureans believe in evidence before the senses as the first of the criteria for truth, this emancipates philosophers from the views of the majority and of tradition and makes each person an independent agent fully equipped with the tools and faculties to discern reality. Autarchy is not just a fiscal ideal: it’s also a spiritual one.

Money: A Natural and Necessary Desire

Our tradition categorizes desires as necessary or unnecessary, as well as natural or not natural. When we apply to money the same criteria that we apply to all desires, we must conclude that money is a natural and necessary desire within our culture. It provides safety and security, and the fear of not having money is a legitimate one.

A Princeton University study of Gallup data on wealth versus happiness concluded that the emotional benefits of having wealth peak at $75,000, and then may deteriorate from there based on several factors, among them isolation and health. This means that any wealth that one may wish to acquire beyond that threshold is to be considered a vain desire that can be easily dismissed, and perhaps even constitute more of a burden than a boon. For instance, people who are extremely wealthy oftentimes can not know with certainty whether the loyalties of certain friends depend on the material benefits gained from the friendship.

Yet, in our society, the vain desire for excessive amounts of money and displays of wealth have created high levels of debt, as well as petty and violent crime. In addition to this, many people who live in poverty have to subject themselves to abusive and exploitative bosses, bad working conditions, and a general lifestyle of stress all week only to conclude the social Friday by inebriating the stress to oblivion, and then spend the weekend recovering and dreading the following Monday.

The problem of debt (and the consumerism it feeds on) leads to the problem of slavery. These two used to be one and the same. In ancient societies, a person who was unable to pay his debt had to work as a slave for the person to whom he was indebted until his debt was paid in full. There has always been a blurry boundary between debt and slavery. High levels of debt today translate into indented slavery where people work to pay the banks. It is for this reason that debt is a primary concern if we are to apply Epicurean teachings in our lives. There can be no autarchy, no self-sufficiency and freedom, until one is free from debt.

If we are wage slaves and must have two or three jobs and never have time to spend with friends, to engage in the analyzed life, and to do the things that give us pleasure, it’s unlikely that philosophy, the arts, and the most refined civilization will flourish in our midst. Wage slavery is not compatible with a dignified life of philosophy, which requires leisure.

Autarchy requires an entrepreneurial spirit, as well as an accurate understanding of the measure of our true needs versus wants so that we can live free from money worries. It requires both the autonomy to be ourselves and the ability to make a comfortable living. Walking daily into a work environment that kills our souls, or where we do not earn sufficiently, is depressing. Authenticity and affluence are part of the balancing act of the Autarch.

Epicurean Ethics of Labor

Philosophers and sages have always discussed the acceptable ways of making a living as a natural extension of conversations about virtue, duty and the good. Different schools offered various criteria for discerning between wholesome and unwholesome professions, and wove these concerns into their wisdom traditions.

Philodemus was one of the main Epicurean philosophers of the first century of Common Era. When we consider Philodemus’ choices of wholesome ways to make a living, several criteria emerge by which we may judge our contemporary paradigm of labor and our available options.

In his screed On Property Management, Philodemus discussed various ways in which it was acceptable for a philosopher to earn a living, to be productive while having time for leisure. His autarchy teachings can be distilled into seven generalizations.

Among the acceptable ways to be a self-sufficient philosopher and have a life of pleasure and leisure we find that we are encouraged to create jobs and to employ others in our enterprises. We can gain self-sufficiency through joint ventures, such as worker coops. We’re also encouraged to own means of production, to cultivate multiple streams of income, and to own real estate and accept rent from tenants, which seems to be a tried-and-true way to facilitate a life of leisure and self-sufficiency as feasible two millenia ago as it is today.

Another thing we notice in Philodemus is that physical exploitation and cruelty are deemed unpleasant and that we should not participate in any work environment that is harsh or hellish. Like military service, work in a slaughterhouse, for instance, is the type of work where one may be perturbed by constant day-to-day killing of sentient beings.

If we don’t love what we do, we should establish a strategy to shift careers. If we’re interested in self employment, we may want to minimize the risk of our entrepreneurial ventures by initially doing the work on a part time basis. We should know the right people and seek successful mentors who can show us the ropes.

On the Need to Reinvent Labor and Retirement

We are living in times where there is a severe need to reinvent labor. Not only are jobs going to other countries: machines are replacing humans. They are becoming the cashiers in our supermarkets, they are the cash dispensers at our banks, they are answering our phones when we call most major companies (if we are not using online self-service). Each one of the 24-hour automated machines that corporations employ replaces three full-time around-the-clock jobs. Can this be an opportunity? How can we use automation in our favor in a sustainable people’s economy?

Curiously, the original meaning of the word robot was slave. Automated machines were meant to perform slave labor and the original, altruistic idea of robotics was to emancipate humans and other animals from exploitative or monotonous labor.

When we employed cars, trucks and cranes to replace the oxen, horses and other animals that we had enslaved, this was seen as a major advancement in terms of ending cruelty against the other species. But now that machines are replacing people and the population is growing, and with it poverty and unemployment, this generates a serious problem of shortage of labor that affects our ability to live with dignity. As a society, we are not extending the same courtesy of emancipation from labor to other humans that we extended to animals.

The mechanization of labor, in an ideal world, should increase ordinary people’s ability and opportunities to become self-sufficient and to own multiple means of production. It should create the opportunity to reimagine an economy where traditional labor takes up less of our time, where less money is needed, and where ordinary people can easily procure what they need in order to survive. Mechanization should not be seen as a sign of instability but as a remedy against the tediousness of the old model of nine-to-five labor.

Louis Kelso, in his books “The Capitalist Manifesto” and “Two-Factor Theory,” presented a practical economic vision of a world where the physical means of production are broadly owned by ordinary people rather than being owned by either the government or the wealthy few, thus freeing millions for a life of constructive leisure.

Futurists, like Jacques Fresco, have already begun to imagine a future world economy of this sort. But one need not be a dreamer: there are practical reasons to reinvent labor. The failure to pragmatically address the shortage of labor in an increasingly mechanized world will inevitably produce social unrest.

Autarchy and Discipline

Epicureanism gives philosophers existential tasks to complete. Some are introspective, others social; some are short-term, others are long-term. The implementation of self-sufficiency is perhaps the most important long-term task that a good Epicurean must revisit frequently and it requires planning, hard work, and creativity.

As a spiritual ideal, autarchy requires a deep respect for our own authority and our own decrees. As part of our autarchy strategies, we may incorporate various schemes of self-employment or freelancing; we may be part of a worker coop; we may invest or own, buy or sell real estate; we may also save a portion of our income in order to plan for early semi-retirement cycles, which may also serve as insurance in case we lose our jobs unexpectedly.

Planning for early semi-retirement cycles serves an additional, pragmatic purpose: as a rehearsal for the real thing, and this is far more important than most people realize. We must know how we wish to retire so we can plan for it and enjoy it. If we build our entire identity and social life around our job and don’t know what we’ll do when we retire, like many unsuccessful retirees we will be depressed when we find ourselves without it. We will feel unproductive and useless rather than experience retirement as a time to reap the fruits of our labor.

We have to build an identity of leisure, an identity outside of our jobs: learn our likes, our hobbies, our passions, get better at doing the things that we are passionate about, and perhaps even learn to make money on the side while doing them. If we find pleasure in our streams of income, then leisure and productivity are one and the same.

Semi-retirement is a chance to be productive by earning a part-time wage doing what we love as part of our retirement. In other words, just as we should reinvent labor, so should we reinvent retirement.

Most philosophers say the unanalyzed life is not worth living, but we Epicureans add a second part to this adage: the unplanned life is not worth living. This is especially true in these times. Also, freedom requires self-sufficiency. A philosophy of freedom can not make sense without a firm insistence on autarchy. By weaving the autarchy discourse into our wisdom traditions, we keep long-term goals in sight and remain diligent with regards to them.

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The above piece was originally written for Occupy.org under the title The Epicurean Way: Rediscovering The Good and Meaningful Life Through Work.

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The Three Goods

In philosophical and ethical parlance, a good is that which should be sought for its own sake, a thing of intrinsic value.  Virtues, such as honesty, justice, liberty, are goods.  In Epicurean teaching, there are three main goods out of which all other virtues flow.

Friendship

Of all the means to insure happiness throughout the whole life, by far the most important is the acquisition of friends. – Epicurus

Epicurus saw friendship as the most important ingredient for happiness and as a type of insurance against life’s difficulties.

It is not so much our friends’ help that helps us as the confident knowledge that they will help us – Sayings, 34

It’s clear that there is mutual benefit in friendship.  But association is more than I’ll scratch your back, you’ll scratch mine.  We become who we are, develop an identity, through socializing. Association is one of the most fundamental experiences for humans: we acquire even the most subtle of influences from our associations. From our accent and our patterns of speech and the things that we pay importance to, to our values and our attitudes in life: association is the forge in which our personalities evolve.

Discerning between wholesome and bad associations is a basic task of every philosopher.  No person of wisdom wishes to waste time with fools who are frivolous, except perhaps in the case of souls who are awakening to more mature ways of thinking and living.

It’s impossible to replicate ancient Epicureanism without engaging our friends in philosophical discourse: by blending the analysed life with the ideal of friendship, we are properly practicing Epicureanism. While writing about ancient Epicureans, Norman Dewitt mentioned that they employed a system of mutual correction by which they were able to apply the teachings.

The Society of Friends of Epicurus was founded with the vision of becoming an ongoing attempt at experimenting with recreating Epicurean friendships and communities.  It’s not difficult to imagine that the teaching on Death is nothing to us would have been experienced as a warm consolation when imparted within the context of a loving community of friends.  This is a quite different experience from the cold, calculated doctrine that one would encounter in academia.  The embrace of a friend transforms a doctrine into an experience of human empathy, love, phylia, which Dewitt in fact identified as the fuel on which the Epicurean tradition runs.  For this reason, I believe that it’s impossible to truly replicate the practice of Epicureanism, as it was lived in antiquity, without a Society of Friends.

But even beyond the context of practicing philosophy, there are numerous studies that demonstrate the positive effects that good friends have on well-being, happiness, safety and security.  We’re able to be ourselves, we gain confidence, we’re better able to laugh at life and at ourselves, we laugh more, we feel stronger, our enjoyment of pleasures is increased and our ability to tackle difficulties is enhanced with the help of friends.

Analysed Life

An Epicurean is a pragmatist who doesn’t practice philosophy for its own sake, regardless of how valuable, noble, and esteemed wisdom may inherently be, but as a means in the pursuit of happiness, and ergo must develop a firm resolution to be happy and discipline his own mind.

Let us completely rid ourselves of our bad habits as if they were evil men who have done us long and grievous harm. – Sayings, 46

Happiness is an art and a science. Today, we know how the brain works when happy or stressed, what foods contain the tryptophan that synthesizes into serotonin, the chemical of happiness. There is a burgeoning science of happiness. There are specific and useful methodologies, both philosophical and empirical, that can make one a happier person, some of which require consistency and discipline.  We can apply a scientific approach to them and figure out which ones work for us.

There is no expectation of happiness without an analysed life. Certainly, an Epicurean must be at least introspective enough to study his or her desires, dismissing many of them as incompatible with happiness and imperturbability.

We’re never called on to do what hurts.  We just do what hurts out of ignorance and habit.  Once we see what we’re doing, we can stop.

– Steve Hagen

All this inner work requires a firm resolution and conviction. So does the cultivation of wholesome friends, the attainment of autonomy, and many of the other psychological and social tasks assigned by Epicurus, which together constitute a complete program for well-being.

A person who has not made the resolution to be happy will be dragged like a pebble in the river by wasteful distractions, hatreds, capricious and mindless desires, and a general lack of discipline. He may encounter moments of joy here and there, but many of these joys will be mindless, gone before he can relish them, and without the conviction and the means he may lack the tools to deal with life’s baggage. If it’s hard for even many mindful people to be happy, for mindless and thankless people it’s entirely unexpected.

The mindless will sometimes drown in even the vainest of unnecessary suffering whereas the mindful will avoid unnecessary suffering, and otherwise accept with humility and wisdom the limitations imposed by nature.

Autarchy

Self-government, independence, and autonomy, and the liberty that comes with them, are the third good. This autarchy is not just fiscal and monetary, but also emotional and mental. Emancipating ourselves from the misery of unnecessary and capricious wants is a form of autarchy.

In antiquity, Epicurus devised the method of living in a commune known as the Garden.  In it, they enjoyed cultivating the Garden not just for pleasure, but also for food.  The scribes that worked in the Garden lived off of the fees from their work replicating the scrolls and educational material they produced, and from fees paid from lecturing and teaching.  Any business in which we find pleasure and affords us with sustainability would constitute a modern Garden.  Epicurus favored self-sufficiency and self-employment over wage slavery.

Something must be said here about Epicurean politics.  Although Epicurus advised his followers to avoid politics, clearly the act of not participating in the dominant culture’s schemes is a political, even a subversive, act.

One thread that is noticed throughout the tradition of philosophical materialism is the concern with human relations between equals.  We see it in Marx, who wrote his dissertation on Epicurus’ materialism, and we see it in Sartre whose existentialist theory evolved into a Marxist theory of inter-subjective (rather than subject-object) relations not based on domination.

The ideal model for human interaction for Epicurus is friendship, which again is an inter-subjective, egalitarian model.  It’s interpersonal rather than a subject-object model.  His Garden was known to be a place where women and even slaves engaged in philosophical discourse with men as equals, a tradition so progressive in its day that it was deemed scandalous.  Here, we can see how liberated, how removed from cultural consensus Epicurus was, and we can see the fruits of this emancipation.

A free person is unable to acquire great wealth because that is not easily achieved without enslavement to the masses or to the powers that be. Instead, he already has everything he needs, and in abundance. But if by chance he should have great wealth, he could easily share it with his fellows to win their goodwill. – Sayings, 65

Epicureanism is apolitical in order to preserve ataraxia, but it’s also profoundly subversive and political when we consider the implications of autarchy, which is often contrasted to anarchy as a more analysed and balanced alternative.  Self-sufficiency and autonomy of the individual can only lead to liberty and an ethical system that places full responsibility on each person and promotes cooperation among fully sovereign individuals rather than dependence or domination.