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Epicureanism
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Bronze bust of Epicurus with a full beard and draped clothing, displayed on a round inscribed base at the National Archaeological Museum of Naples. Marble bust of Marcus Tullius Cicero, shown with short hair and draped clothing, displayed against a black background. Henry Sidgwick
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Bronze bust of Epicurus with a full beard and draped clothing, displayed on a round inscribed base at the National Archaeological Museum of Naples.
Epicurus Epicurus, bronze bust from a Greek original, c. 280–270 bce; in the Museo Archeologico Nazionale, Naples.

Epicureanism

philosophy
Written by
Carlo Diano
Professor of Greek Literature, University of Padua, Italy. Author of Lettre di Epicuro e dei suoi; editor of Epicuri Ethica.
Carlo DianoAll
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History

Epicureanism, in a strict sense, the philosophy taught by Epicurus (341–270 bce). In a broad sense, it is a system of ethics embracing every conception or form of life that can be traced to the principles of his philosophy. In ancient polemics, as often since, the term was employed with an even more generic (and clearly erroneous) meaning as the equivalent of hedonism, the doctrine that pleasure or happiness is the chief good. In popular parlance, Epicureanism thus means devotion to pleasure, comfort, and high living, with a certain nicety of style.

(Read Peter Singer’s Britannica entry on ethics.)

The nature of Epicureanism

Several fundamental concepts characterize the philosophy of Epicurus. In physics, these are atomism, a mechanical conception of causality, limited, however, by the idea of a spontaneous motion, or “swerve,” of the atoms, which interrupts the necessary effect of a cause; the infinity of the universe and the equilibrium of all forces that circularly enclose its phenomena; and the existence of gods conceived as beatified and immortal natures completely extraneous to happenings in the world. In ethics, the basic concepts are the identification of good with pleasure and of the supreme good and ultimate end with the absence of pain from the body and the soul—a limit beyond which pleasure does not grow but changes; the reduction of every human relation to the principle of utility, which finds its highest expression in friendship, in which it is at the same time surmounted; and, in accordance with this end, the limitation of all desire and the practice of the virtues, from which pleasure is inseparable, and a withdrawn and quiet life.

In principle, Epicurus’s ethic of pleasure is the exact opposite of the Stoic’s ethic of duty. The consequences, however, are the same: in the end, the Epicurean is forced to live with the same temperance and justice as the Stoic. Of utmost importance, however, is one point of divergence: the walls of the Stoic’s city are those of the world, and its law is that of reason; the limits of the Epicurean’s city are those of a garden, and the law is that of friendship. Though this garden can also reach the boundaries of earth, its centre is always an individual.

History of Epicureanism

Epicurus’s predecessors were in physics Leucippus and Democritus and in ethics Antiphon Sophista, Aristippus of Cyrene, and Eudoxus of Cnidus, a geometer and astronomer. Epicurus differed from all of these in his systematic spirit and in the unity that he tried to give to every part of philosophy. In this respect, he was greatly influenced by the philosophy and teachings of Aristotle—taking over the essentials of his doctrines and pursuing the problems that he posed.

Epicurus’s teachings

In 306 bce, Epicurus established his school at Athens in his garden, from which it came to be known as The Garden.

His works

In accordance with the goal that he assigned to philosophy, Epicurus’s teaching had a dogmatic character, in substance if not in form. He called his treatises dialogismoi, or “conversations.” Since the utility of the doctrines lay in their application, he summarized them in stoicheia, or “elementary propositions,” to be memorized. In this respect, Epicurus was the inventor of the catechetical method. The number of works produced by Epicurus and his disciples reveals an impressive theoretical activity. But no less important was the practical action in living by the virtues taught by him and in honouring the obligations of reciprocal help in the name of friendship. In these endeavours, continuous assistance was rendered by Epicurus himself, who, even when old and ill, was occupied in writing letters of admonishment, guidance, and comfort—everywhere announcing his gospel of peace and, under the name of pleasure, inviting to love.

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