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Practicing Offa: Epicurean Saying 41

One must laugh and philosophize and tend to one’s home life and use one’s other goods, and always recount the pronouncements of true philosophy. – Epicurean Saying 41

γελᾶν ἅμα δεῖ καὶ φιλοσοφεῖν καὶ οἰκονομεῖν καὶ τοῖς λοιποῖς οἰκειώμασι χρῆσθαι καὶ μηδαμῇ λήγειν τὰς ἐκ τῆς ὀρθῆς φιλοσοφίας φωνὰς ἀφιέντας.

ES 41 contains instructions for an active, engaged way of practicing Epicurean philosophy. The purpose of this essay is to place this practice before our eyes so that we may better understand what it consists of.

As for the translation of this passage, οἰκονομεῖν (oikonomein, or governing the house, from nomein, which relates to law / nomos, and oikos, which relates to home; it relates to economics and in general to managing one’s household); μηδαμῇ λήγειν (medamé légein) translates as “never ceasing”; ὀρθῆς (órthés, the suffix of “orthodox”) means “right” or “correct”, and paired here with φιλοσοφίας (filosofías) it refers to the right philosophy; φωνὰς (fonás) refers to voices or utterances, and shares semantic roots with words like “telephone”; and finally ἀφιέντας (áfiéntas) has to do with emitting, or sending out in all directions. I started using the acronym offa to refer to “órthés filosofías fonás áfiéntas” when I first realized this passage referred to a way of practicing Epicurean philosophy that deserved further exploration, and I now refer to the act itself of cheerful repetition of the Doctrines while engaged in other activities as offa practice. Notice that fonás áfiéntas implies an out-loud repetition, not a silent or inward, meditative repetition. Offa is a cheerful, active, assertive practice.

So the image we get from this passage is of a votary of Epicurean philosophy who is practicing memorization and repetition while managing his household and business, all the while laughing and enjoying himself. Laughter is, in fact, the first requisite of the practice. If we’re not enjoying ourselves, we’re not doing it right. Also, this particular practice is carried out in the midst of our ordinary activities.

This practice was likely established during the generations after the foundation of Epicurean philosophy. We know this because it’s found in the Epicurean Sayings (sometimes still known as the Vatican Sayings), and we know that this collection was published after the death of the Hegemon because it mentions Epicurus in the third person in ES 36, praising his gentleness and autarchy. We also know that Epicurus himself encouraged people to repeat and memorize outlines of his teachings, and we know that repetition and memorization are universally considered the most prevalent and well-known practices among Epicurean disciples, but we do not know of any specific methods or contexts for chanting, repeating, or memorizing, other than the description we find in ES 41.

This is not to say that we are not to have a shrine before which we memorize and repeat: that is another way of practicing. But in the case of offa / ES 41, the idea is that we are to repeat out loud in every direction (fonás afientas) whatever Epicurean Doctrines we’re in the process of learning that day, or that week, or that month. Each practitioner may have or develop his or her own way of happily weaving the Doctrines into their casual self-expression.

Singing while working can be disruptive to our co-workers in some environments. If this is the case, then use prudence and only practice when you’re not generating annoyances for others. But in most cases, singing while engaging in other activities generally raises our spirits. I often sing while I shower, as my grandfather did (very happily, and his happiness was contagious).

Singing while working–studies suggest–is good for your happiness and productivity. One of my previous employers (in a call center) used to always have pop music playing in the background in order to lift our moods (and I think it mostly worked). Many cultures and tribes have particular songs that they use while making bread, pounding yam, gathering foods, or cooking. In this way, unavoidable labor that might otherwise feel harsh is softened and made more enjoyable.

There have been many questions (which sometimes come off as accusations, when coming from enemies of our School) concerning what practices the Epicureans actually engage in. It seems like, to some people, studying and reading philosophy is not enough to be considered a “practice” of philosophy. This is the reason why I wrote an essay introducing meleta some time ago, and why I’m discussing offa now. To some people, praxis requires either meditative or contemplative practices, or chanting, or rituals. In truth, KD-Praxis (Practice of the Kyriai Doxai, or Principal Doctrines) may include all of the above. In my book Tending the Epicurean Garden, I dedicated a whole chapter to how to develop your hedonic regimen, and another one to the science of contemplation, both of which cited relevant scientific studies.

Offa is an engaged way of practicing the Doctrines. We may become a votary of Epicurean Saying 41 by vowing to repeat a particular Doctrine that we are trying to memorize, by repeating it frequently in song or chant for a day, or for a week, or for a weekend, or for a month. In this way, we memorize and become experts in the Doctrine we choose to repeat. For instance, I’ve often repeated in recent months the second part of PD 3, and it has yielded many great insights:

Whenever and wherever
Pleasure is present
there is neither pain in the flesh
nor anxiety in the mind.

Choosing a short, easy passage such as this one allows us to cultivate our attention, to focus only on that passage. Sometimes when we chant rhythmically, we may enter into a trance. This can be quite enjoyable, and benefits specific parts of the brain (see Note 1), inducing the emission of delta waves. Delta waves have a role in sleep, and–accoding to this essay–“delta wave activity has also been purported to aid in the formation of declarative and explicit memory formation“. Therefore, offa (and other forms of repetition or chanting) may have a role in the type of neuroplasticity that Epicurus posited as part of his materialist conception of moral development.

Philodemus of Gadara argued that the medicine of the Doctrines is in the words, and–while music and rhythm are not themselves without utility–sincere Epicurean practitioners should pay attention to their (subconscious or conscious) reactions, associations, or any other insight that emerges from their minds while chanting, and be aware of them. I have found that mindful repetition often discloses connections with other teachings in our minds, or other pragmatic repercussions of the Doctrine, and in this way it aids in the acquisition of full cognitive assimilation of the Doctrine. For instance, “Death is nothing to us” (PD 2) says (implicitly) that life, to us, is sentience, not only that death is non-sentience. We can gain insight from the things the Doctrines do not say, but imply, in addition to the things that the Doctrines say.

We do not know how the ancient Epicureans practice repetition and memorization, only that they did. We also do not speak their languages. Therefore, modern Epicureans would have to develop our own authentic ways of practicing in our native languages. For all these reasons, I think we should pay close attention to the words in ES 41, and carry out experiments while finding ways to incorporating offa into our Epicurean practice.

Note 1:

In my book, I cite a study by Marian Diamond that shows that chanting lowers blood pressure and slows the heart rate, generating a state of relaxation. However, the studies on chanting, and of meditation in general, have advanced a bit. This study shows that religious chanting affects a different part of the brain than prayer and various kinds of meditation, and that it has its own psychotherapeutic benefits. This study reveals that chanting help the brain to emit delta waves and affects the posterior cingulate cortex, which has many functions. This other study–specifically on Vedic chanting–shows that it helps in the treatment of anxiety and induces relaxation. This other study says:

prayer/religious practices may have cross-cultural universality in emotion regulation. This study shows for the first time that Buddhist chanting, or in a broader sense, repetition of religious prayers will not modulate brain responses to negative stimuli during the early perceptual stage, but only during the late-stage emotional/cognitive processing.

These studies are useful, but since the canon is empirical and based on enargeia (immediate experience), with repetition and memorization, the proof is in the pudding, and we will only learn what works for us once we experiment with it.

PD’s 10-14: On the Utility of Science and the Pleasure of Safety

If the things that produce the delights of those who are decadent washed away the mind’s fears about astronomical phenomena and death and suffering, and furthermore if they taught us the limits of our pains and desires, then we would have no complaints against them, since they would be filled with every joy and would contain not a single pain or distress (and that’s what is bad).

What are the things that produce the delights of those who are decadent? Some may say prostitution or endless pursuit of sexual pleasures, or endless desires (over-eating, abuse of drugs or alcohol). The PD says we DO have complaints against them (but it has nothing to do with the pleasure we gain from them): they are not productive of tranquil pleasure, their delights come with inconveniences. This Doctrine helps with hedonic calculus.

Anxiety often manifests as bored craving for needless things, or fears about not having those things. Extravagant, wasteful, licentious, or libertine pleasures are not necessarily “bad” so long as we understand the limits of nature. Principal Doctrine 11 is the doctrine of science as a means:

If our suspicions about astronomical phenomena and about death were nothing to us and troubled us not at all, and if this were also the case regarding our ignorance about the limits of our pains and desires, then we would have no need for studying what is natural.

Both PDs 10-11 remind us that only empirical knowledge (epilogismos or empirical thinking) can tell us about the limits of nature. This Doctrine specifically explains the purpose of studying nature, that the study of nature is the cure for problems related to inherited superstitions, and that science is a means to our tranquility and happiness. Also, it says here that science is necessary to remove these fears and apprehensions; this is not to say we should not study nature beyond this (if it brings pleasure, or if it helps in some other way), but that this is the amount that falls within the category of necessary knowledge. There are three categories for what is necessary in the Letter to Menoeceus, and one of them consists of what is needed for our happiness–which includes some measure of scientific knowledge. This, naturally, has repercussions for the philosophy and practice of Epicurean education.

Polystratus, the third Scholarch of the Garden, said that if we pursue virtue without the study of nature, our virtue will degrade into nothing, have no utility, and may result in arrogance and superstition. We see this today among the practitioners of conventional religions, for they are often hostile to the advance of science and fanatical in their views. Therefore, without the study of nature, we say that it is also useless to pursue virtue (regardless of how well-meaning we are). PD 12 continues attacking our suspicions about the myths:

It is impossible for someone who is completely ignorant about nature to wash away his fears about the most important matters if he retains some suspicions about the myths. So it is impossible to experience undiluted pleasure without studying what is natural.

This doctrine helps to cure fear of hell and of gods, and other fear-based superstitions, by pointing to the study of nature. I am reminded of the founder of Atheist Republic and his attempts to commit suicide as a teenager because of his deep fear of the Islamic hell, which was instilled in him when he was growing up. The Epicurean Doctrines accentuate, more than once, that the study of nature (philologia) is necessary for happiness, and to heal the diseases of the soul that keep us from being happy.

Concerning the issue of “suspicions”, let us bring this word into relief in order to accentuate it against the mention of the word “gnomé” (conviction, judgment) in PD 28, the Doctrine of the utility of dogmatism, where Epicurus says: “you must KNOW these things!”. Here, the Hegemon requires a full cognitive commitment and assimilation of the Doctrines from the disciple. The key-word of this Doctrine is gnomé, which shares semantic roots with “to know”, “knowledge”, and “conocer” (to know) in Spanish.

Epicurus always carefully chose his words, which makes them particularly powerful. Notice (and contrast) the power and medicine of these two words: when we discuss “suspicions”, we are not giving credit to the relevant truth-claims. We are dismissing them as mere “suspicions”, whereas the truths we gain from the study of nature are knowledge. We do not suspect them, we KNOW them. We should seek to imitate Epicurus’ mastery of his choice of words for accuracy and clarity. PDs 13 and 14 are about safety.

It is useless to be safe from other people while retaining suspicions about what is above and below the earth and in general about the infinite unknown

PD 13 continues the reasoning of PD 12. Why is this a separate PD? It deals specifically with safety, which is in the category of natural and necessary pleasures. By attacking our “suspicions” based on fear-based superstitions, these Doctrines invite us to have a firm conviction and a clear understanding based on the study of nature. We must not be wishy-washy, or give the benefit of doubt to superstition for reasons of political correctness, or of tolerance, etc. as this leads to degrading superstition. To avoid giving undue credit to the suspicions about the myths, we must have a firm conviction (gnomé) in the scientific worldview, with no room for “suspicion”.

Epicurus in his ethics is concerned about the quality of the direct, immediate experience of the sentient being, and whether it’s pleasant or painful. True to this, he uses the word asphaléias not merely as security from other men and external threats (as important as those are), but as a subjective experience. He’s interested in security, surety, certainty and a sense of safety as a psychological or existential state. He wants us to know and feel that we are really safe, to experience inner, psychological safety. He says that without this, if we still harbor suspicions that lead to irrational fears, no safety from external threats makes up for our lack of subjective safety. He establishes a connection between subjective safety from superstitious fears and safety from external threats because he wants his disciple to pay attention to how safety feels in his soul.

And so the disciple must sincerely introspect concerning his opinions and suspicions, and align them with the study of nature and with his own advantage, fearlessness, and pleasure.

Although some measure of safety from other people is based in the power to fight them off and in abundant wealth, the purest security comes from solitude and breaking away from the herd.

Doctrine 14 discusses the method of retreat. The word used here is hesuchia, which translates as peace, quiet, stillness, rest, silence. Epicurus established the doctrine of an Epicurean retreat, presumably because it’s useful to cultivate ataraxia, which requires safety. We may consider this retreat in terms of an actual hermit tradition of the Gardens, but “breaking away from the herd” can be practiced in a calm oasis of peace in the middle of a city. The original Garden was at the margins of Athens. So each practitioner must consider what level and form of hesuchia passes hedonic calculus.

Doctrine 14 should inspire us to make our homes into holy places of retreat, peace, safety, and tranquil pleasure, wherever our homes may be. It calls us to actually take the care and time to enjoy the warmth, familiarity, love, and the other pleasures of privacy and safety among those we care about. It inspires us to separate the space set aside for our true, natural community from the spaces occupied by the mobs. In these places of refuge, of hesuchia, it is easier to enjoy the pleasures of peace and safety.

The Epicurean Principal Doctrines

The following are a couple of translations of the PDs–by Cyril Bailey and by Peter St Andre. For comparison, here’s a Robert Drew Hicks translation, and the one by Erik Anderson. We also have a PD memes section, and the essay on Meléta gives instructions on how to study EP, and here’s Nate Bartman’s collection of translations (PDF file, or the entire compilation at academia.edu).

Four Methods of Exegesis for the Study of KD

	Monadnock Translation	Cyril Bailey Translation
1.	That which is blissful and immortal has no troubles itself, nor does it cause trouble for others, so that it is not affected by anger or gratitude (for all such things come about through weakness). Video: On the Epicurean Gods Video: On the Nature of the Soul Essays: Philodemus on Piety; ‘A Life Worthy of the Gods’: Towards a Neo-Epicurean ‘Moral Psychology’, by Mark Walker; Dialogues on the Epicurean Gods, by the Society of Epicurus; Second Dialogue on the Epicurean Gods, by SoFE. How one can be a god. Epicurean theology, A Reading of Philodemus treatise On Gods, by Antonis Michailidis.	The blessed and immortal nature knows no trouble itself nor causes trouble to any other, so that it is never constrained by anger or favour. For all such things exist only in the weak.
2.	Death is nothing to us; for what has disintegrated lacks awareness, and what lacks awareness is nothing to us. Video: Death is nothing to us Essays: Philodemus’ On Death; DRN, Liber Tertius; Achieving Tranquility: Epicurus on Living without Fear, by Tim O’Keefe. Near Death Experiences.	Death is nothing to us, for that which is dissolved is without sensation; and that which lacks sensation is nothing to us.
3.	The limit of enjoyment is the removal of all pains. Wherever and for however long pleasure is present, there is neither bodily pain nor mental distress. Video: On Pleasure and Gratitude Essays: On Pleasure as the Default State of the Organism; Punctured Jar Parable; Positive Psychology – Wikipedia	The limit of quantity in pleasures is the removal of all that is painful. Wherever pleasure is present, as long as it is there, there is neither pain of body nor of mind, nor of both at once.
4.	Pain does not last continuously in the flesh; instead, the sharpest pain lasts the shortest time, a pain that exceeds bodily pleasure lasts only a few days, and diseases that last a long time involve delights that exceed their pains. Video: Enduring Pain (The Fourth Cure)	Pain does not last continuously in the flesh, but the acutest pain is there for a very short time, and even that which just exceeds the pleasure in the flesh does not continue for many days at once. But chronic illnesses permit a predominance of pleasure over pain in the flesh.
5.	It is not possible to live joyously without also living wisely and beautifully and rightly, nor to live wisely and beautifully and rightly without living joyously; and whoever lacks this cannot live joyously. Essay: The Three Sisters, and checks and balances in EP; PD5 Video Essay: Reconciling Justice and Pleasure in Epicurean Contractarianism, by John J. Thrasher (PDF)	It is not possible to live pleasantly without living prudently and honorably and justly, [nor again to live a life of prudence, honor, and Justice] without living pleasantly. And the man who does not possess the pleasant life, is not living prudently and honorably and justly, [and the man who does not possess the virtuous life], cannot possibly live pleasantly.
6.	It is a natural benefit of leadership and kingship to take courage from other men (or at least from the sort of men who can give one courage). Essay: On methods of exegesis	To secure protection from men anything is a natural good by which you may be able to attain this end.
7.	Some people want to be well esteemed and widely admired, believing that in this way they will be safe from others; if the life of such people is secure then they have gained its natural benefit, but if not then they have not gained what they sought from the beginning in accordance with what is naturally appropriate.	Some men wished to become famous and conspicuous, thinking that they would thus win for themselves safety from other men. Wherefore if the life of such men is safe, they have obtained the good which nature craves; but if it is not safe, they do not possess that for which they strove at first by the instinct of nature.
8.	No pleasure is bad in itself; but the means of paying for some pleasures bring with them disturbances many times greater than the pleasures themselves. Essay: The Doctrine of Deferred Gratification Video: On choices and avoidances	No pleasure is a bad thing in itself: but the means which produce some pleasures bring with them disturbances many times greater than the pleasures.
9.	If every pleasure were condensed and were present at the same time and in the whole of one’s nature or its primary parts, then the pleasures would never differ from one another.	If every pleasure could be intensified so that it lasted and influenced the whole organism or the most essential parts of our nature, pleasures would never differ from one another.
10.	If the things that produce the delights of those who are decadent washed away the mind’s fears about astronomical phenomena and death and suffering, and furthermore if they taught us the limits of our pains and desires, then we would have no complaints against them, since they would be filled with every joy and would contain not a single pain or distress (and that’s what is bad).	If the things that produce the pleasures of profligates could dispel the fears of the mind about the phenomena of the sky and death and its pains, and also teach the limits of desires (and of pains), we should never have cause to blame them: for they would be filling themselves full with pleasures from every source and never have pain of body or mind, which is the evil of life.
11.	If our suspicions about astronomical phenomena and about death were nothing to us and troubled us not at all, and if this were also the case regarding our ignorance about the limits of our pains and desires, then we would have no need for studying what is natural.	If we were not troubled by our suspicions of the phenomena of the sky and about death, fearing that it concerns us, and also by our failure to grasp the limits of pains and desires, we should have no need of natural science.
12.	It is impossible for someone who is completely ignorant about nature to wash away his fears about the most important matters if he retains some suspicions about the myths. So it is impossible to experience undiluted enjoyment without studying what is natural.	A man cannot dispel his fear about the most important matters if he does not know what is the nature of the universe but suspects the truth of some mythical story. So that without natural science it is not possible to attain our pleasures unalloyed.
13.	It is useless to be safe from other people while retaining suspicions about what is above and below the earth and in general about the infinite unknown.	There is no profit in securing protection in relation to men, if things above and things beneath the earth and indeed all in the boundless universe remain matters of suspicion.
14.	Although some measure of safety from other people is based in the power to fight them off and in abundant wealth, the purest security comes from solitude and breaking away from the herd. Essays: PDs 10-14: On the utility of Science and the Pleasures of Safety; Nietzche and PD 14 Cross-reference: The Flies in the Market-place, Nietzsche’s TSZ XII	The most unalloyed source of protection from men, which is secured to some extent by a certain force of expulsion, is in fact the immunity which results from a quiet life and the retirement from the world.
15.	Natural wealth is both limited and easy to acquire, but the riches incited by groundless opinion have no end. Video: Epicurean doctrines on wealth Essay: Epicurean Doctrines on Wealth	The wealth demanded by nature is both limited and easily procured; that demanded by idle imaginings stretches on to infinity.
16.	Chance steals only a bit into the life of a wise person: for throughout the complete span of his life the greatest and most important matters have been, are, and will be directed by the power of reason.	In but few things chance hinders a wise man, but the greatest and most important matters reason has ordained and throughout the whole period of life does and will ordain.
17.	One who acts aright is utterly steady and serene, whereas one who goes astray is full of trouble and confusion. Essay: Philodemus’ Method	The just man is most free from trouble, the unjust most full of trouble.
18.	As soon as the pain produced by the lack of something is removed, pleasure in the flesh is not increased but only embellished. Yet the limit of enjoyment in the mind is produced by thinking through these very things and similar things, which once provoked the greatest fears in the mind.	The pleasure in the flesh is not increased, when once the pain due to want is removed, but is only varied: and the limit as regards pleasure in the mind is begotten by the reasoned understanding of these very pleasures and of the emotions akin to them, which used to cause the greatest fear to the mind.
19.	Finite time and infinite time contain the same amount of joy, if its limits are measured out through reasoning.	Infinite time contains no greater pleasure than limited time, if one measures by reason the limits of pleasure.
20.	The flesh assumes that the limits of joy are infinite, and that infinite joy can be produced only through infinite time. But the mind, thinking through the goal and limits of the flesh and dissolving fears about eternity, produces a complete way of life and therefore has no need of infinite time; yet the mind does not flee from joy, nor when events cause it to exit from life does it look back as if it has missed any aspect of the best life. Essays: A Six-Part Doctrine; Diogenes’ Wall on PD 20	The flesh perceives the limits of pleasure as unlimited, and unlimited time is required to supply it. But the mind, having attained a reasoned understanding of the ultimate good of the flesh and its limits and having dissipated the fears concerning the time to come, supplies us with the complete life, and we have no further need of infinite time: but neither does the mind shun pleasure, nor, when circumstances begin to bring about the departure from life, does it approach its end as though it fell short in any way of the best life.
21.	One who perceives the limits of life knows how easy it is to expel the pain produced by a lack of something and to make one’s entire life complete; so that there is no need for the things that are achieved through struggle.	He who has learned the limits of life knows that that which removes the pain due to want and makes the whole of life complete is easy to obtain, so that there is no need of actions which involve competition.
22.	You must reflect on the fundamental goal and everything that is clear, to which opinions are referred; if you do not, all will be full of trouble and confusion. Essays: Enargeia and Epilogismos; Study guide for the canon	We must consider both the real purpose and all the evidence of direct perception, to which we always refer the conclusions of opinion; otherwise, all will be full of doubt and confusion.
23.	If you fight against all your perceptions, you will have nothing to refer to in judging those which you declare to be false.	If you fight against all sensations, you will have no standard by which to judge even those of them which you say are false.
24.	If you reject a perception outright and do not distinguish between your opinion about what will happen after, what came before, your feelings, and all the layers of imagination involved in your thoughts, then you will throw your other perceptions into confusion because of your trifling opinions; as a result, you will reject the very criterion of truth. And if when forming concepts from your opinions you treat as confirmed everything that will happen and what you do not witness thereafter, then you will not avoid what is false, so that you will remove all argument and all judgment about what is and is not correct. Video: The Epicurean Canon Essay: On methods of inference	If you reject any single sensation and fail to distinguish between the conclusion of opinion as to the appearance awaiting confirmation and that which is actually given by the sensation or feeling, or each intuitive apprehension of the mind, you will confound all other sensations as well with the same groundless opinion, so that you will reject every standard of judgment. And if among the mental images created by your opinion you affirm both that which awaits confirmation and that which does not, you will not escape error, since you will have preserved the whole cause of doubt in every judgment between what is right and what is wrong.
25.	If at all critical times you do not connect each of your actions to the natural goal of life, but instead turn too soon to some other kind of goal in thinking whether to avoid or pursue something, then your thoughts and your actions will not be in harmony.	If on each occasion, instead of referring your actions to the end of nature, you turn to some other nearer standard when you are making a choice or an avoidance, your actions will not be consistent with your principles.
26.	The desires that do not bring pain when they go unfulfilled are not necessary; indeed they are easy to reject if they are hard to achieve or if they seem to produce harm.	Of desires, all that do not lead to a sense of pain, if they are not satisfied, are not necessary, but involve a craving which is easily dispelled, when the object is hard to procure or they seem likely to produce harm.
27.	Of all the things that wisdom provides for the complete happiness of one’s entire life, by far the greatest is friendship. Videos: On Friendship; Epicurean Theory of Friendship	Of all the things which wisdom acquires to produce the blessedness of the complete life, far the greatest is the possession of friendship.
28.	The same judgment produces confidence that dreadful things are not everlasting, and that security amidst the limited number of dreadful things is most easily achieved through friendship. Essay: On the utility of dogmatism	The same conviction which has given us confidence that there is nothing terrible that lasts forever or even for long, has also seen the protection of friendship most fully completed in the limited evils of this life.
29.	Among desires, some are natural and necessary, some are natural and unnecessary, and some are unnatural and unnecessary (arising instead from groundless opinion).	Among desires some are natural (and necessary, some natural) but not necessary, and others neither natural nor necessary, but due to idle imagination.
30.	Among natural desires, those that do not bring pain when unfulfilled and that require intense exertion arise from groundless opinion; and such desires fail to be stamped out not by nature but because of the groundless opinions of humankind.	Wherever in the case of desires which are physical, but do not lead to a sense of pain, if they are not fulfilled, the effort is intense, such pleasures are due to idle imagination, and it is not owing to their own nature that they fail to be dispelled, but owing to the empty imaginings of the man.
31.	Natural justice is a covenant for mutual benefit, to not harm one another or be harmed. Essay: Reconciling Justice and Pleasure in Epicurean Contractarianism (pdf), by John Thrasher	The justice which arises from nature is a pledge of mutual advantage to restrain men from harming one another and save them from being harmed.
32.	With regard to those animals that do not have the power of making a covenant to not harm one another or be harmed, there is neither justice nor injustice; similarly for those peoples who have neither the power nor the desire of making a covenant to not harm one another or be harmed. Essay: PD’s 32, 37-38 on slavery	For all living things which have not been able to make compacts not to harm one another or be harmed, nothing ever is either just or unjust; and likewise too for all tribes of men which have been unable or unwilling to make compacts not to harm or be harmed.
33.	Justice does not exist in itself; instead, it is always a compact to not harm one another or be harmed, which is agreed upon by those who gather together at some time and place.	Justice never is anything in itself, but in the dealings of men with one another in any place whatever and at any time it is a kind of compact not to harm or be harmed.
34.	Injustice is not bad in itself, but only because of the fear caused by a suspicion that you will not avoid those who are appointed to punish wrongdoing.	Injustice is not an evil in itself, but only in consequence of the fear which attaches to the apprehension of being unable to escape those appointed to punish such actions.
35.	It is impossible to be confident that you will escape detection when secretly doing something contrary to an agreement to not harm one another or be harmed, even if currently you do so countless times; for until your death you will be uncertain that you have escaped detection. Essay: Hermarchus on the ethics of vegetarianism and treatment of animals	It is not possible for one who acts in secret contravention of the terms of the compact not to harm or be harmed, to be confident that he will escape detection, even if at present he escapes a thousand times. For up to the time of death it cannot be certain that he will indeed escape..
36.	In general, justice is the same for all: what is mutually advantageous among companions. But with respect to the particulars of a place or other causes, it does not follow that the same thing is just for all.	In its general aspect justice is the same for all, for it is a kind of mutual advantage in the dealings of men with one another: but with reference to the individual peculiarities of a country or any other circumstances the same thing does not turn out to be just for all.
37.	Among things that are thought to be just, that which has been witnessed to bring mutual advantage among companions has the nature of justice, whether or not it is the same for everyone. But if someone legislates something whose results are not in accord with what brings mutual advantage among companions, then it does not have the nature of justice. And if what brings advantage according to justice changes, but for some time fits our basic grasp of justice, then for that time it is just, at least to the person who is not confused by empty prattle but instead looks to the facts. Video: Against the use of empty words	Among actions which are sanctioned as just by law, that which is proved on examination to be of advantage in the requirements of men’s dealings with one another, has the guarantee of justice, whether it is the same for all or not. But if a man makes a law and it does not turn out to lead to advantage in men’s dealings with each other, then it no longer has the essential nature of justice. And even if the advantage in the matter of justice shifts from one side to the other, but for a while accords with the general concept, it is nonetheless just for that period in the eyes of those who do not confound themselves with empty sounds but look to the actual facts.
38.	When circumstances have not changed and things that were thought to be just are shown to not be in accord with our basic grasp of justice, then those things were not just. But when circumstances do change and things that were just are no longer useful, then those things were just while they brought mutual advantage among companions sharing the same community; but when later they did not bring advantage, then they were not just.	Where, provided the circumstances have not been altered, actions which were considered just, have been shown not to accord with the general concept in actual practice, then they are not just. But where, when circumstances have changed, the same actions which were sanctioned as just no longer lead to advantage, there they were just at the time when they were of advantage for the dealings of fellow-citizens with one another, but subsequently they are no longer just, when no longer of advantage.
39.	The person who has put together the best means for confidence about external threats is one who has become familiar with what is possible and at least not unfamiliar with what is not possible, but who has not mixed with things where even this could not be managed and who has driven away anything that is not advantageous. Essay: PD 39-40: an intimate society of friends ; Some thoughts on moral relativism and KD 39	The man who has best ordered the element of disquiet arising from external circumstances has made those things that he could akin to himself and the rest at least not alien; but with all to which he could not do even this, he has refrained from mixing, and has expelled from his life all which it was of advantage to treat thus.
40.	All those who have the power to obtain the greatest confidence from their neighbors also live with each other most enjoyably in the most steadfast trust; and experiencing the strongest fellowship they do not lament as pitiful the untimely end of those who pass away.	As many as possess the power to procure complete immunity from their neighbours, these also live most pleasantly with one another, since they have the most certain pledge of security, and after they have enjoyed the fullest intimacy, they do not lament the previous departure of a dead friend, as though he were to be pitied.

Principal Doctrines Memes

Please remember my doctrines! – Epicurus’ last words

The following meme series was put together by one of the newest members of SoFE in commemoration of the 40 Principal Doctrines.

Epicurus: Principle Doctrines #1

A blessed and indestructible being has no trouble itself and brings no trouble upon any other being; so it is free from anger and partiality, for all such things imply weakness.

Τὸ μακάριον καὶ ἄφθαρτον οὔτε αὐτὸ πράγματα ἔχει οὔτε ἄλλῳ παρέχει· ὥστε οὔτε ὀργαῖς οὔτε χάρισι συνέχεται· ἐν ἀσθενεῖ γὰρ πᾶν τὸ τοιοῦτον.

Epicurus: Principle Doctrines #2

Death is nothing to us; for the body, when it has been resolved into its elements, has no feeling, and that which has no feeling is nothing to us.

La muerte es nada para nosotros, ya que el cuerpo, cuando ha sido disuelto en los elementos, no tiene sensación, y aquello que no tiene sensación es nada para nosotros.

Ὁ θάνατος οὐδὲν πρὸς ἡμᾶς· τὸ γὰρ διαλυθὲν ἀναισθητεῖ· τὸ δ’ ἀναισθητοῦν οὐδὲν πρὸς ἡμᾶς.

Epicurus: Principle Doctrines #3

The magnitude of pleasure reaches its limit in the removal of all pain. When such pleasure is present, so long as it is uninterrupted, there is no pain either of body or of mind or of both together.

Ὅρος τοῦ μεγέθους τῶν ἡδονῶν ἡ παντὸς τοῦ ἀλγοῦντος ὑπεξαίρεσις. ὅπου δ’ ἂν τὸ ἡδόμενον ἐνῇ, καθ’ ὃν ἂν χρόνον ᾖ, οὐκ ἔστι τὸ ἀλγοῦν ἢ τὸ λυπούμενον ἢ τὸ συναμφότερον.

Epicurus: Principle Doctrines #4

Continuous pain does not last long in the flesh, and pain, if extreme, is present a very short time, and even that degree of pain which barely outweighs pleasure in the flesh does not occur for many days together. Illnesses of long duration even permit of an excess of pleasure over pain in the flesh.

Οὐ χρονίζει τὸ ἀλγοῦν συνεχῶς ἐν τῇ σαρκί, ἀλλὰ τὸ μὲν ἄκρον τὸν ἐλάχιστον χρόνον πάρεστι, τὸ δὲ μόνον ὑπερτεῖνον τὸ ἡδόμενον κατὰ σάρκα οὐ πολλὰς ἡμέρας συμβαίνει· αἱ δὲ πολυχρόνιοι τῶν ἀρρωστιῶν πλεονάζον ἔχουσι τὸ ἡδόμενον ἐν τῇ σαρκὶ ἤ περ τὸ ἀλγοῦν.

Epicurus: Principle Doctrines #5

It is impossible to live a pleasant life without living wisely and well and justly, and it is impossible to live wisely and well and justly without living pleasantly. Whenever any one of these is lacking, when, for instance, the man does not live wisely, though he lives well and justly, it is impossible for him to live a pleasant life.

Οὐκ ἔστιν ἡδέως ζῆν ἄνευ τοῦ φρονίμως καὶ καλῶς καὶ δικαίως <οὐδὲ φρονίμως καὶ καλῶς καὶ δικαίως> ἄνευ τοῦ ἡδέως· ὅτῳ δ᾽ ἕν τούτων μὴ ὑπάρχει οἷον ζῆν φρονίμως, καὶ καλῶς καὶ δικαίως ὑπάρχει, οὐκ ἔστι τοῦτον ἡδέως ζῆν.

Principle Doctrines #6:

To secure protection from men anything is a natural good, by which you may be able to attain this end.

Ἕνεκα τοῦ θαρρεῖν ἐξ ἀνθρώπων ἦν κατὰ φύσιν ἀγαθόν, ἐξ ὧν ἄν ποτε τοῦτο οἷός τ’ ᾖ παρασκευάζεσθαι.

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Epicurus Principle Doctrines 7:

Some men want fame and status, thinking that they would thus make themselves secure against other men. If the life of such men really were secure, they have attained a natural good; if, however, it is insecure, they have not attained the end which by nature’s own prompting they originally sought.

Ἔνδοξοι καὶ περίβλεπτοί τινες ἐβουλήθησαν γενέσθαι, τὴν ἐξ ἀνθρώπων ἀσφάλειαν οὕτω νομίζοντες περιποιήσεσθαι. ὥστε εἰ μὲν ἀσφαλὴς ὁ τῶν τοιούτων βίος, ἀπέλαβον τὸ τῆς φύσεως ἀγαθόν· εἰ δὲ μὴ ἀσφαλής, οὐκ ἔχουσιν οὗ ἕνεκα ἐξ ἀρχῆς κατὰ τὸ τῆς φύσεως οἰκεῖον ὠρέχθησαν.

Epicurus Principle Doctrines #8

No pleasure is in itself bad, but the things which produce certain pleasures entail annoyances many times greater than the pleasures themselves.

Οὐδεμία ἡδονὴ καθ’ ἑαυτὴν κακόν· ἀλλὰ τὰ τινῶν ἡδονῶν ποιητικὰ πολλαπλασίους ἐπιφέρει τὰς ὀχλήσεις τῶν ἡδονῶν.

Epicurus Principle Doctrines #9

If every pleasure were condensed and were present at the same time and in the whole of one’s nature or its primary parts, then the pleasures would never differ from one another.

If all pleasure had been capable of accumulation, if this had gone on not only in time, but all over the frame or, at any rate, the principal parts of man’s nature, there would not have been any difference between one pleasure and another as, in fact, there now is.

Εἰ κατεπυκνοῦτο πᾶσα ἡδονὴ, καὶ χρόνῳ καὶ περὶ ὅλον τὸ ἄθροισμα ὑπῆρχεν ἢ τὰ κυριώτατα μέρη τῆς φύσεως, οὐκ ἄν ποτε διέφερον ἀλλήλων αἱ ἡδοναί.

Epicurus Principle Doctrines #10

If the objects which are productive of pleasures to profligate persons really freed them from fears of the mind—the fears, I mean, inspired by celestial and atmospheric phenomena, the fear of death, the fear of pain—if, further, they taught them to limit their desires, we should not have any reason to censure such persons, for they would then be filled with pleasure to overflowing on all sides and would be exempt from all pain, whether of body or mind, that is, from all evil.

If the things that produced the delights of those who are decadent washed away the mind’s fears about astronomical phenomena and death and suffering, and furthermore if they taught us the limits of our pains and desires, then we would have no complaints against them, since they would be filled with every joy and would contain not a single pain or distress (and that’s what is bad).

Εἰ τὰ ποιητικὰ τῶν περὶ τοὺς ἀσώτους ἡδονῶν ἔλυε τοὺς φόβους τῆς διανοίας τούς τε περὶ μετεώρων καὶ θανάτου καὶ ἀλγηδόνων, ἔτι τε τὸ πέρας τῶν ἐπιθυμιῶν ἐδίδασκεν, οὐκ ἄν ποτε εἴχομεν ὅ τι μεμψαίμεθα αὐτοῖς, πανταχόθεν ἐκπληρουμένοις τῶν ἡδονῶν καὶ οὐδαμόθεν οὔτε τὸ ἀλγοῦν οὔτε τὸ λυπούμενον ἔχουσιν, ὅ περ ἐστὶ τὸ κακόν.

Epicurus Principle Doctrines 11-13 deal with the fear of celestial occurrences that many superstitions ascribe to vengeful deities. The fear of death and the neglect of life can hold people bound. The release from these fears comes from studying nature (demystifying natural phenomena such as comets, earthquakes and death).

———–

11 Εἰ μηθὲν ἡμᾶς αἱ τῶν μετεώρων ὑποψίαι ἠνώχλουν καὶ αἱ περὶ θανάτου, μή ποτε πρὸς ἡμᾶς ᾖ τι, ἔτι τε τὸ μὴ κατανοεῖν τοὺς ὅρους τῶν ἀλγηδόνων καὶ τῶν ἐπιθυμιῶν, οὐκ ἂν προσεδεόμεθα φυσιολογίας.

12 Οὐκ ἦν τὸ φοβούμενον λύειν ὑπὲρ τῶν κυριωτάτων μὴ κατειδότα τίς ἡ τοῦ σύμπαντος φύσις, ἀλλ’ ὑποπτευόμενόν τι τῶν κατὰ τοὺς μύθους. ὥστε οὐκ ἦν ἄνευ φυσιολογίας ἀκεραίους τὰς ἡδονὰς ἀπολαμβάνειν.

13 Οὐθὲν ὄφελος ἦν τὴν κατὰ ἀνθρώπους ἀσφάλειαν παρασκευάζεσθαι τῶν ἄνωθεν ὑπόπτων καθεστώτων καὶ τῶν ὑπὸ γῆς καὶ ἁπλῶς τῶν ἐν τῷ ἀπείρῳ

Hicks translation

11 If we had never been molested by alarms at celestial and atmospheric phenomena, nor by the misgiving that death somehow affects us, nor by neglect of the proper limits of pains and desires, we should have had no need to study natural science.

12 It would be impossible to banish fear on matters of the highest importance if a man did not know the nature of the whole universe but lived in dread of what the legends tell us. Hence, without the study of nature there was no enjoyment of unmixed pleasures.

13 There would be no advantage in providing security against our fellow-men so long as we were alarmed by occurrences over our heads or beneath the earth, or in general by whatever happens in the infinite void.

Saint-Andre translation

11 If our suspicions about astronomical phenomena and about death were nothing to us and troubled us not at all, and if this were also the case regarding our ignorance about the limits of our pains and desires, then we would have no need for studying what is natural.

12 It is impossible for someone who is completely ignorant about nature to wash away his fears about the most important matters if he retains some suspicions about the myths. So it is impossible to experience undiluted enjoyment without studying what is natural.

13 It is useless to be safe from other people while retaining suspicions about what is above and below the earth and in general about the boundless unknown

Epicurus Principle Doctrine 14

Safety from people although attained up to a certain point by strength and the ability to repel and by prosperity – (the) truest [safety] comes from tranquility and withdrawal from the many.

Τῆς ἀσφαλείας τῆς ἐξ ἀνθρώπων γενομένης μέχρι τινὸς δυνάμει τινὶ ἐξερειστικῇ καὶ εὐπορίᾳ εἰλικρινεστάτη γίνεται ἡ ἐκ τῆς ἡσυχίας καὶ ἐκχωρήσεως τῶν πολλῶν ἀσφάλεια.

When tolerable security against our fellow-men is attained, then on a basis of power arises most genuine bliss, to wit, the security of a private life withdrawn from the multitude.

Although some measure of safety from others comes from the power to fight them off and from abundant wealth, the purest security comes from solitude and breaking away from the herd.

Epicurus Principle Doctrines 15

Natural wealth is both limited and easy to acquire, but the riches incited by groundless opinion are boundless.

Nature’s wealth has its bounds and is easy to procure, but the wealth of vain fancies recedes to an infinite distance.

Ὁ τῆς φύσεως πλοῦτος καὶ ὥρισται καὶ εὐπόριστός ἐστιν· ὁ δὲ τῶν κενῶν δοξῶν εἰς ἄπειρον ἐκπίπτει.

Epicurus Principle Doctrines #16

Fortune but slightly crosses the wise man’s path; his greatest and highest interests are directed by reason throughout the course of life.

Chance steals only a bit into the life of a wise person: for throughout the complete span of his life the greatest and most important matters have been, are, and will be directed by the power of reason.

Βραχέα σοφῷ τύχη παρεμπίπτει, τὰ δὲ μέγιστα καὶ κυριώτατα ὁ λογισμὸς διῴκησε κατὰ τὸν συνεχῆ χρόνον τοῦ βίου.

Epicurus: Principle Doctrines #28

The same conviction which inspires confidence that nothing we have to fear is eternal or even of long duration, also enables us to see that in the limited evils of this life nothing enhances our security so much as friendship.#KnowYourCircle

Ἡ αὐτὴ γνώμη θαρρεῖν τε ἐποίησεν ὑπὲρ τοῦ μηθὲν αἰώνιον εἶναι δεινὸν μηδὲ πολυχρόνιον, καὶ τὴν ἐν αὐτοῖς τοῖς ὡρισμένοις ἀσφάλειαν φιλίας μάλιστα κατεῖδε συντελουμένην.

Epicurus: Principle Doctrines #32

Cicero’s Defense of Epicurus: 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.

NewEpicurean Commentary: There is no concept of justice or injustice between living creatures that are incapable of making agreements not to harm one another, and this includes men who are unable or unwilling to make such agreements.

Epicurus: Principle Doctrines #39

The man who best knows how to meet external threats makes into one family all the creatures he can; and those he can not, he at any rate does not treat as aliens; and where he finds even this impossible, he avoids all dealings, and, so far as is advantageous, excludes them from his life.

Society of Friends of Epicurus

… for we need not the appearance of health but true health