I wish to conclude my book review of The Ethics of Philodemus with a critical look at Philodemus. He and his teacher Zeno of Sidon, and their group, argued frequently against other schools, and against Epicureans who held different views from their own. There were several Epicurean factions. The sources mention at least two factions: the rhetors (who elaborated on the doctrine, mainly inspired by their discussions with other Schools) and the orthodox (who stuck to memorizing the sources). Philodemus claimed orthodoxy by making frequent appeals to the authority of the four founders, but also engaged in these debates.

Since Zeno of Sidon was a Scholarch of Athens of direct lineage to Epicurus and Hermarchus, he is likely to have preserved the most loyal interpretation of Epicureanism … but this is not to say that other Epicurean groups didn’t have legitimate arguments to offer which did not survive in the sources, or indirectly by being criticized in the Herculaneum scrolls. It’s also true that Zeno of Sidon was the successor of Apollodoros, the “Tyrant of the Garden”, and that much of Zeno’s work involved rebelling against the excessive authoritarianism of his predecessor (which may have been necessary in order to protect the Garden and its finances). We know that Zeno was tolerant, friendly, greatly admired, and welcomed Stoics and other non-Epicureans into the Garden to study philosophy together–this may be part of his effort to reject the authoritarianism of Apollodoros.

The subject of economics is the best place for a critical view of Philodemus.

The first criticism of Philodemus has to do with his categorical statement in his scroll On the art of property management, that “the philosopher does not toil“–which seems impractical, except in the case of the very wealthy Romans whom he was teaching. Few people have this privilege to not toil. This odd statement depicts Epicureanism as an exclusive sect for the elite, which it most certainly wasn’t at its inception. 

It’s impossible to abstain from toils. In fact, Philodemus himself cites Metrodorus’ arguments concerning how hedonic calculus must be applied (and sometimes we must go through certain disadvantages for the sake of greater advantages). Here, Metrodorus (the co-founder of Epicureanism) contradicts Philodemus’ statement that the philosopher does not toil. He says that wealth, health, and friendship involve toil, but that this toil is worth pursuing because we will suffer greatly without these goods. The philosopher will toil for the sake of greater pleasures, or to avoid great disadvantages.

One other small critique of Philodemus that I must accept, as someone who has been promoting and writing books on Epicureanism for many years, is that he says that making money from teaching philosophy is the ideal way to make a living … but how many people can really do this? I know of no one who can do this, at least in our day.

While we all agree that the best life is free from toil, the question is HOW can we achieve this? This is a great, and interesting, moral challenge.

One additional note concerning the study of Philodemus’ scroll on the art of property management comes from one of the newest members of SoFE: Marcus reminds us that it’s important to keep in mind that Philodemus’ target audience was the aristocracy of the late Roman Republic. He says:

I found this short video about the Roman patronage system which is good background to understanding Philodemus’ on wealth and property management.

Concerning the utility of wealth, Philodemus says we shouldn’t reject whatever wealth we may get as useless. A natural measure of wealth is clearly preferable to poverty–but the superiority of wealth is practical, not moral. He argues that the Epicurean philosopher does not need to be an expert in management or economics, however personal sovereignty requires that we learn this skill to some extent. Philodemus adds an ethical dimension to it. He worries about our disposition (diathesis) and about issues of hedonic calculus as they relate to the management of our estate: How do you manage your property and home while living ethically and without sacrificing your happiness?

One final critique that we must accept about Philodemus of Gadara is that he seems, to an extent greater than most people do today, okay with the selfish exploitation of others (slavery was normal in his society). However, I’ve always appreciated that Epicurean economics posits a sustainable capitalism that emphasizes the limits of our desires, and therefore it’s a capitalism that is somewhat self-critical, and against excess. This is a necessary antidote to what we see today, particularly in the US. I believe Epicurean philosophy, in this manner, represents a very healthy defense of classical liberal Western values.

This essay concludes my five-part review of The Ethics of Philodemus, by Voula Tsouna. If you’ve enjoyed this content, please consider supporting me on patreon either once or monthly. Content creation is time-consuming, so I do not yet offer any special perks to my patreon subscribers, but it boosts my morale, and it helps support both this website and the teaching mission of the Epicurean Gardens.

Further Reading:

The Ethics of Philodemus

The Epicurean Doctrines on Wealth