January 30, 2024 • 48 mins
Welcome to Episode 212 of Lucretius Today. This is a podcast dedicated to the poet Lucretius, who wrote "On The Nature of Things," the most complete presentation of Epicurean philosophy left to us from the ancient world. Each week we walk you through the Epicurean texts, and we discuss how Epicurean philosophy can apply to you today. If you find the Epicurean worldview attractive, we invite you to join us in the study of Epicurus at EpicureanFriends.com, where you will find a discussion thread for each of our podcast episodes and many other topics.
This week we continue our discussion of Book Two of Cicero's On Ends, which is largely devoted Cicero's attack on Epicurean Philosophy. Going through this book gives us the opportunity to review those attacks, take them apart, and respond to them as an ancient Epicurean might have done, and much more fully than Cicero allowed Torquatus, his Epicurean spokesman, to do.
This week we move into Section XXII:
XXII. Oh, but Epicurus says (this indeed is your strong point) that no one can live agreeably who does not live morally. As though I gave any heed to what he affirms or denies! The question I ask is, what statement is consistent for a man to make, who builds his highest good upon pleasure. What do you allege to shew that Thorius, that Hirrius, that Postumius, and the master of all these men, Orata, did not live very agreeable lives? He himself, as I mentioned already, asserts that the life of sybarites is not worthy of blame, unless they are utterly foolish, that is, unless they are subject to passion and fear. And when he proffers a remedy for both these conditions, he proffers immunity to sybaritism. For if these two conditions are removed, he says that he finds nothing to blame in the life of profligates. You cannot therefore, while guiding all actions by pleasure, either defend or maintain virtue. For a man who refrains from injustice only to avoid evil must not be considered a good and just man; you know of course the saying, no one is righteous, whose righteousness...; well, never suppose that any saying is truer.
He is not indeed a just man, so long as his fear lasts, and assuredly he will not be so if he ceases to fear; while he will cease to fear if he is able either to conceal or by the aid of great resources to secure anything he has done, and will undoubtedly choose to be regarded as a good man, though not really so, rather than to be good, without being considered good. So you most disgracefully enjoin and press upon us in a kind of way a pretense of justice in the place of the true and indubitable justice; you wish us to disregard the firm ground of inner consciousness and to catch at the wandering fancies of other men. And the same statements may be made about the rest of the virtues, whose foundations, in every case, you pitch upon pleasure, as you might upon water. Well, can we call the same old Torquatus a brave man? You see I take delight, although I cannot pervert you, as you call it, I take delight, I repeat, both in your family and your name, and I declare that before my eyes there rises a vision of that most excellent man and very true friend of mine, Aulus Torquatus, whose great and conspicuous zeal for me at that crisis which is familiar to every one, must be well known to both of you; though I myself, while anxious to be and to be considered thankful, should not think such services deserving of gratitude, were it not plain to me that he was my friend for my sake and not for his own; unless by his own sake you hint at the fact that to do what is right brings advantage to all. If you mean this, I have won the victory; for what I desire and am struggling for is that duty should be duty’s own reward. That philosopher of yours will not have it so, but requires pleasure from everything as a kind of fee. But I return to our old. Torquatus; if it was for the sake of pleasure that he fought his combat with the Gaul on the banks of the Anio, when challenged, and if from the spoils of the foe he invested himself at once with the necklet and the title from any other motive than the feeling that such exploits beseem a man, then I do not regard him as brave. Further, if honour, if loyalty, if chastity, if in a word temperance,— if all these are to be governed by dread of retribution or of dis- grace, and are not to sustain themselves by their own inherent purity, what kind of adultery, or impurity, or passion will not take its heedless and headlong course, if either concealment is promised to it, or freedom from punishment, or immunity ? Why, Torquatus, what a state of things does this seem, that you with your name, abilities and distinctions, cannot venture to confess before a public meeting your actions, your thoughts, your aims, your objects, or what that thing is from love of which you desire to carry ‘your undertakings to completion, in fine what it is that you judge to be the best thing in life ? What
This week we continue our discussion of Book Two of Cicero's On Ends, which is largely devoted Cicero's attack on Epicurean Philosophy. Going through this book gives us the opportunity to review those attacks, take them apart, and respond to them as an ancient Epicurean might have done, and much more fully than Cicero allowed Torquatus, his Epicurean spokesman, to do.
This week we move into Section XXII:
XXII. Oh, but Epicurus says (this indeed is your strong point) that no one can live agreeably who does not live morally. As though I gave any heed to what he affirms or denies! The question I ask is, what statement is consistent for a man to make, who builds his highest good upon pleasure. What do you allege to shew that Thorius, that Hirrius, that Postumius, and the master of all these men, Orata, did not live very agreeable lives? He himself, as I mentioned already, asserts that the life of sybarites is not worthy of blame, unless they are utterly foolish, that is, unless they are subject to passion and fear. And when he proffers a remedy for both these conditions, he proffers immunity to sybaritism. For if these two conditions are removed, he says that he finds nothing to blame in the life of profligates. You cannot therefore, while guiding all actions by pleasure, either defend or maintain virtue. For a man who refrains from injustice only to avoid evil must not be considered a good and just man; you know of course the saying, no one is righteous, whose righteousness...; well, never suppose that any saying is truer.
He is not indeed a just man, so long as his fear lasts, and assuredly he will not be so if he ceases to fear; while he will cease to fear if he is able either to conceal or by the aid of great resources to secure anything he has done, and will undoubtedly choose to be regarded as a good man, though not really so, rather than to be good, without being considered good. So you most disgracefully enjoin and press upon us in a kind of way a pretense of justice in the place of the true and indubitable justice; you wish us to disregard the firm ground of inner consciousness and to catch at the wandering fancies of other men. And the same statements may be made about the rest of the virtues, whose foundations, in every case, you pitch upon pleasure, as you might upon water. Well, can we call the same old Torquatus a brave man? You see I take delight, although I cannot pervert you, as you call it, I take delight, I repeat, both in your family and your name, and I declare that before my eyes there rises a vision of that most excellent man and very true friend of mine, Aulus Torquatus, whose great and conspicuous zeal for me at that crisis which is familiar to every one, must be well known to both of you; though I myself, while anxious to be and to be considered thankful, should not think such services deserving of gratitude, were it not plain to me that he was my friend for my sake and not for his own; unless by his own sake you hint at the fact that to do what is right brings advantage to all. If you mean this, I have won the victory; for what I desire and am struggling for is that duty should be duty’s own reward. That philosopher of yours will not have it so, but requires pleasure from everything as a kind of fee. But I return to our old. Torquatus; if it was for the sake of pleasure that he fought his combat with the Gaul on the banks of the Anio, when challenged, and if from the spoils of the foe he invested himself at once with the necklet and the title from any other motive than the feeling that such exploits beseem a man, then I do not regard him as brave. Further, if honour, if loyalty, if chastity, if in a word temperance,— if all these are to be governed by dread of retribution or of dis- grace, and are not to sustain themselves by their own inherent purity, what kind of adultery, or impurity, or passion will not take its heedless and headlong course, if either concealment is promised to it, or freedom from punishment, or immunity ? Why, Torquatus, what a state of things does this seem, that you with your name, abilities and distinctions, cannot venture to confess before a public meeting your actions, your thoughts, your aims, your objects, or what that thing is from love of which you desire to carry ‘your undertakings to completion, in fine what it is that you judge to be the best thing in life ? What
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