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Letter to Menoeceus
Στην επιστολή αυτή ο φιλόσοφος Επίκουρος μιλά, με γλώσσα απλή, άμεση και τρυφερή, στον επιστήθιο φίλο του Μενοικέα για το τι είναι ευτυχία και τι πρέπει να κάνουμε για να την αποκτήσουμε.
Το κείμενο συνοψίζει όλη την επικούρεια φιλοσοφία που ήρθε να ανατρέψει τις μέχρι τότε απόψεις για τη ζωή, το θάνατο, την αγάπη και την ευτυχία. Αποτελεί μάλιστα ένα από τα δύο αναμφισβήτητα γνήσια κείμενα του Επίκουρου.
Το κείμενο συνοψίζει όλη την επικούρεια φιλοσοφία που ήρθε να ανατρέψει τις μέχρι τότε απόψεις για τη ζωή, το θάνατο, την αγάπη και την ευτυχία. Αποτελεί μάλιστα ένα από τα δύο αναμφισβήτητα γνήσια κείμενα του Επίκουρου.
First published January 1, 301
About the author
Epicurus
136 books739 followersEpicurus (Greek: Ἐπίκουρος, Epikouros, "upon youth"; Samos, 341 BCE – Athens, 270 BCE; 72 years) was an ancient Greek philosopher and the founder of the school of philosophy called Epicureanism. Only a few fragments and letters remain of Epicurus's 300 written works. Much of what is known about Epicurean philosophy derives from later followers and commentators.
For Epicurus, the purpose of philosophy was to attain the happy, tranquil life, characterized by aponia, the absence of pain and fear, and by living a self-sufficient life surrounded by friends. He taught that pleasure and pain are the measures of what is good and bad, that death is the end of the body and the soul and should therefore not be feared, that the gods do not reward or punish humans, that the universe is infinite and eternal, and that events in the world are ultimately based on the motions and interactions of atoms moving in empty space.
His parents, Neocles and Chaerestrate, both Athenian citizens, had immigrated to the Athenian settlement on the Aegean island of Samos about ten years before Epicurus' birth in February 341 BCE. As a boy he studied philosophy for four years under the Platonist teacher Pamphilus. At the age of 18 he went to Athens for his two-year term of military service. The playwright Menander served in the same age-class of the ephebes as Epicurus.
After the death of Alexander the Great, Perdiccas expelled the Athenian settlers on Samos to Colophon. After the completion of his military service, Epicurus joined his family there. He studied under Nausiphanes, who followed the teachings of Democritus. In 311/310 BC Epicurus taught in Mytilene but caused strife and was forced to leave. He then founded a school in Lampsacus before returning to Athens in 306 BC. There he founded The Garden, a school named for the garden he owned about halfway between the Stoa and the Academy that served as the school's meeting place.
Even though many of his teachings were heavily influenced by earlier thinkers, especially by Democritus, he differed in a significant way with Democritus on determinism. Epicurus would often deny this influence, denounce other philosophers as confused, and claim to be "self-taught".
Epicurus never married and had no known children. He suffered from kidney stones, to which he finally succumbed in 270 BCE at the age of 72, and despite the prolonged pain involved, he wrote to Idomeneus:
"I have written this letter to you on a happy day to me, which is also the last day of my life. For I have been attacked by a painful inability to urinate, and also dysentery, so violent that nothing can be added to the violence of my sufferings. But the cheerfulness of my mind, which comes from the recollection of all my philosophical contemplation, counterbalances all these afflictions. And I beg you to take care of the children of Metrodorus, in a manner worthy of the devotion shown by the young man to me, and to philosophy."
-http://en.wikipedia.org/wiki/Epicurus
For Epicurus, the purpose of philosophy was to attain the happy, tranquil life, characterized by aponia, the absence of pain and fear, and by living a self-sufficient life surrounded by friends. He taught that pleasure and pain are the measures of what is good and bad, that death is the end of the body and the soul and should therefore not be feared, that the gods do not reward or punish humans, that the universe is infinite and eternal, and that events in the world are ultimately based on the motions and interactions of atoms moving in empty space.
His parents, Neocles and Chaerestrate, both Athenian citizens, had immigrated to the Athenian settlement on the Aegean island of Samos about ten years before Epicurus' birth in February 341 BCE. As a boy he studied philosophy for four years under the Platonist teacher Pamphilus. At the age of 18 he went to Athens for his two-year term of military service. The playwright Menander served in the same age-class of the ephebes as Epicurus.
After the death of Alexander the Great, Perdiccas expelled the Athenian settlers on Samos to Colophon. After the completion of his military service, Epicurus joined his family there. He studied under Nausiphanes, who followed the teachings of Democritus. In 311/310 BC Epicurus taught in Mytilene but caused strife and was forced to leave. He then founded a school in Lampsacus before returning to Athens in 306 BC. There he founded The Garden, a school named for the garden he owned about halfway between the Stoa and the Academy that served as the school's meeting place.
Even though many of his teachings were heavily influenced by earlier thinkers, especially by Democritus, he differed in a significant way with Democritus on determinism. Epicurus would often deny this influence, denounce other philosophers as confused, and claim to be "self-taught".
Epicurus never married and had no known children. He suffered from kidney stones, to which he finally succumbed in 270 BCE at the age of 72, and despite the prolonged pain involved, he wrote to Idomeneus:
"I have written this letter to you on a happy day to me, which is also the last day of my life. For I have been attacked by a painful inability to urinate, and also dysentery, so violent that nothing can be added to the violence of my sufferings. But the cheerfulness of my mind, which comes from the recollection of all my philosophical contemplation, counterbalances all these afflictions. And I beg you to take care of the children of Metrodorus, in a manner worthy of the devotion shown by the young man to me, and to philosophy."
-http://en.wikipedia.org/wiki/Epicurus
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Displaying 1 - 30 of 116 reviews
March 4, 2018
A very short book where Epicurus lays down his philosophy in a very simple and clear way to one of his students.
It is Epicurus' definition of happiness, which means a body without suffering and a mind without perturbation, and how to achieve it, by looking for pleasure (not purely in the material, sensorial way), which is what leads you to have a sane mind and body. So he differs from hedonism, since banquets, drinking and search for sex, which are a sensorial pleasure, should not be actively sought, choosing instead to live in a more simplistic way, so as to understand that a man does not need much to achieve happiness.
The search of pleasure should be to rid oneself of basic needs, which would prepare one to an incertain, and sometimes negative, future. Also, by living like that, good moments would be even better savoured. Putting it simply, you should be used to having water, because, in the future, you may not be able to enjoy having juice. And, of course, if you have the chance to drink juice, you'd enjoy it even more after weeks of water.
Yet, he does not deny the importance of pain, which should be taken if will lead to a greater pleasure in the future. So, putting it simply, instead of avoiding physical exercising because it's painful now, understand that it will pay off in the future.
In summary:
- Happiness is both having a body without suffering and an undisturbed mind;
- Moderately seek pleasure that helps you achieve that; deny active search just for sensorial pleasures such as banquets, drinking and etc.;
- Learn to live with less, for the future is uncertain and bountiful moments will be enjoyed more intensely;
- Do not run away from pain if it will lead to an even greater pleasure in the future.
A short, simple, yet important reminder to reflect upon what happiness means, upon what our choices may lead to and an appraisal of a more simple and plentiful life.
It is Epicurus' definition of happiness, which means a body without suffering and a mind without perturbation, and how to achieve it, by looking for pleasure (not purely in the material, sensorial way), which is what leads you to have a sane mind and body. So he differs from hedonism, since banquets, drinking and search for sex, which are a sensorial pleasure, should not be actively sought, choosing instead to live in a more simplistic way, so as to understand that a man does not need much to achieve happiness.
The search of pleasure should be to rid oneself of basic needs, which would prepare one to an incertain, and sometimes negative, future. Also, by living like that, good moments would be even better savoured. Putting it simply, you should be used to having water, because, in the future, you may not be able to enjoy having juice. And, of course, if you have the chance to drink juice, you'd enjoy it even more after weeks of water.
Yet, he does not deny the importance of pain, which should be taken if will lead to a greater pleasure in the future. So, putting it simply, instead of avoiding physical exercising because it's painful now, understand that it will pay off in the future.
In summary:
- Happiness is both having a body without suffering and an undisturbed mind;
- Moderately seek pleasure that helps you achieve that; deny active search just for sensorial pleasures such as banquets, drinking and etc.;
- Learn to live with less, for the future is uncertain and bountiful moments will be enjoyed more intensely;
- Do not run away from pain if it will lead to an even greater pleasure in the future.
A short, simple, yet important reminder to reflect upon what happiness means, upon what our choices may lead to and an appraisal of a more simple and plentiful life.
August 18, 2021
Wie vrij is van onrust, is zichzelf noch een ander tot last.
(uit de Sententiae Vaticanae)
(uit de Sententiae Vaticanae)
May 9, 2012
Malgré le fait que le texte soit très court, c'est une tès bonne édition qui privilégie la clarté sur l'érudition. Une introduction brosse un tableau clair de l'épicurisme en mettant en évidence les écarts avec sa "rivale" stoïque. Les notes sont abondantes, et on trouveras des extraits du magnifique "De Natura Rerum" de Lucrèce (le philosophe, pas la Vestale ). Les parallèles que l'on pourrait faire avec le Philèbe de Platon sont nombreux.
Je viens de relire ce texte, il est magnifique!
Je viens de relire ce texte, il est magnifique!
October 18, 2022
"Dire qu'il est trop tôt ou trop tard pour faire de la philosophie, cela revient à dire que l'heure d'être heureux n'est pas venue encore ou qu'elle a déjà passé."
November 12, 2020
I expected more Epicurean ethics and less Epicurian physics, but unfortunately there is quite a lot of the physics and not so much of the ethics. The cover is really great though!
November 25, 2021
"Porque todo bien y todo mal esta en la sensacion; ahora bien, la muerte es la privación de sensacion"
Carta donde explica su pensamiento acerca de la filosofía, la felicidad y la muerte.
Es muy corta, se lee en 15 minutos y su escrito te marcará de por vida.
Carta donde explica su pensamiento acerca de la filosofía, la felicidad y la muerte.
Es muy corta, se lee en 15 minutos y su escrito te marcará de por vida.
December 24, 2021
Mi è piaciuto questo libriccino perché è stato tradotto in modo semplice ed elementare rendendolo accessibile anche ai meno edotti in ambito filosofico.
September 26, 2022
Pendant des siècles le christianisme a pris soin de passer sous silence
cette philosophie matérialiste et hédoniste
sensualiste et utilitariste.
les 300 livres écrits par Épicure ont été détruit.
seul en subsistait 3 lettres écrites à ses disciples,
mais ce fut assez pour que subsiste la quintessence de cette pensée.
extrait de lettre
prends l'habitude de penser
que la mort n'est rien pour nous.
car tout bien et tout mal réside dans la sensation
or la mort est privation de toute sensibilité
par conséquent la connaissance de cette vérité que la mort n'est rien pour nous
rend capable de jouir de cette vie mortelle
non pas en y ajoutant la perspective d'une vie infinie
mais en nous en levant le désir de l'immortalité.
il ne reste plus rien à redouter dans la vie,
pour qui a vraiment compris que hors de la vie il n'y a rien de redoutable,
on prononce donc de vaines paroles quand on soutient que la mort est à craindre,
non pas parce qu'elle sera douleureuse étant réalisée mais parce qu'il est douloureux de l'attendre.
ce serait en effet on crainte veines et sans objet que celle qui serait produite par l'attente d'une chose qui ne cause aucun trouble par sa présence.
tant que nous existons nous-même
la mort n'est pas quand la mort existe nous ne sommes plus.
donc la mort n'existe ni pour les vivants ni pour les morts puisqu'elle n'a rien à faire avec les premiers et les seconds ne sont plus.
cette philosophie matérialiste et hédoniste
sensualiste et utilitariste.
les 300 livres écrits par Épicure ont été détruit.
seul en subsistait 3 lettres écrites à ses disciples,
mais ce fut assez pour que subsiste la quintessence de cette pensée.
extrait de lettre
prends l'habitude de penser
que la mort n'est rien pour nous.
car tout bien et tout mal réside dans la sensation
or la mort est privation de toute sensibilité
par conséquent la connaissance de cette vérité que la mort n'est rien pour nous
rend capable de jouir de cette vie mortelle
non pas en y ajoutant la perspective d'une vie infinie
mais en nous en levant le désir de l'immortalité.
il ne reste plus rien à redouter dans la vie,
pour qui a vraiment compris que hors de la vie il n'y a rien de redoutable,
on prononce donc de vaines paroles quand on soutient que la mort est à craindre,
non pas parce qu'elle sera douleureuse étant réalisée mais parce qu'il est douloureux de l'attendre.
ce serait en effet on crainte veines et sans objet que celle qui serait produite par l'attente d'une chose qui ne cause aucun trouble par sa présence.
tant que nous existons nous-même
la mort n'est pas quand la mort existe nous ne sommes plus.
donc la mort n'existe ni pour les vivants ni pour les morts puisqu'elle n'a rien à faire avec les premiers et les seconds ne sont plus.
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June 20, 2023read this for philosophy 👍
December 8, 2022
"Death, therefore, the most awful of evils, is nothing to us, seeing that, when we are, death does not come, and, when death comes, we are not. It is nothing, then, either to the living or to the dead, for with the living it is not and the dead exist no longer."
5/5
5/5
February 25, 2019
10 Stars, Favorite!
"Of all this the beginning and the greatest good is wisdom. Therefore wisdom is a more precious thing even than philosophy; from it spring all the other virtues, for it teaches that we cannot live pleasantly without living wisely, honorably, and justly; nor live wisely, honorably, and justly without living pleasantly. For the virtues have grown into one with a pleasant life, and a pleasant life is inseparable from them."
This was delightful and full of wise aphorisms. And I felt pangs of sadness as I finished this little letter, I wished more of Epicurus's writing was preserved and we could take a lasting glimpse at the splendor of his wisdom.
Unlike so many misguided hedonistic people who indulge in sensory pleasure and call themselves "Epicureans", Epicurean himself did not identify pleasure as mere sensual indulgence. In his own words:
"When we say, then, that pleasure is the end and aim, we do not mean the pleasures of the prodigal or the pleasures of sensuality, as we are understood to do by some through ignorance, prejudice, or willful misrepresentation. By pleasure we mean the absence of pain in the body and of trouble in the soul. It is not an unbroken succession of drinking-bouts and of revelry, not sexual lust, not the enjoyment of the fish and other delicacies of a luxurious table, which produce a pleasant life; it is sober reasoning, searching out the grounds of every choice and avoidance, and banishing those beliefs through which the greatest tumults take possession of the soul."
I've been on a lot of Stoic forums and how the Epicureans are put against the Stoics as if both are opponents of each other. But I've seen Epicurus's thought frequently mentioned in Seneca's writings. And even if they'd their differences a lot of Stoic and Epicurean thinking match. The love of philosophy, the disregard for age in studying it, the indifference to death, the stoics's focus on virtue and the Epicreans's focus on the goodness of it and much more.
One of the surprising things were Epicurus's belief in God, for I've read the famous "Is God willing to prevent evil but not able?..." being attributed to Epicurus. Yet it didn't match his thinking in this. I'll need to explore more Epicureanism.
I used to think utilitarianism is the best version of the hedonistic thought, but now I feel it might be Epicurean school. But more importantly I wonder if it's even just to call Epicureanism as one of the Hedonistic ones? I'd conclude this after reading the two three other works I've to read on this. Something larger. This and the Principal Doctrines were too small.
"Death, therefore, the most awful of evils, is nothing to us, seeing that, when we are, death is not come, and, when death is come, we are not."
Damn I really did highlight the whole thing.
"Of all this the beginning and the greatest good is wisdom. Therefore wisdom is a more precious thing even than philosophy; from it spring all the other virtues, for it teaches that we cannot live pleasantly without living wisely, honorably, and justly; nor live wisely, honorably, and justly without living pleasantly. For the virtues have grown into one with a pleasant life, and a pleasant life is inseparable from them."
This was delightful and full of wise aphorisms. And I felt pangs of sadness as I finished this little letter, I wished more of Epicurus's writing was preserved and we could take a lasting glimpse at the splendor of his wisdom.
Unlike so many misguided hedonistic people who indulge in sensory pleasure and call themselves "Epicureans", Epicurean himself did not identify pleasure as mere sensual indulgence. In his own words:
"When we say, then, that pleasure is the end and aim, we do not mean the pleasures of the prodigal or the pleasures of sensuality, as we are understood to do by some through ignorance, prejudice, or willful misrepresentation. By pleasure we mean the absence of pain in the body and of trouble in the soul. It is not an unbroken succession of drinking-bouts and of revelry, not sexual lust, not the enjoyment of the fish and other delicacies of a luxurious table, which produce a pleasant life; it is sober reasoning, searching out the grounds of every choice and avoidance, and banishing those beliefs through which the greatest tumults take possession of the soul."
I've been on a lot of Stoic forums and how the Epicureans are put against the Stoics as if both are opponents of each other. But I've seen Epicurus's thought frequently mentioned in Seneca's writings. And even if they'd their differences a lot of Stoic and Epicurean thinking match. The love of philosophy, the disregard for age in studying it, the indifference to death, the stoics's focus on virtue and the Epicreans's focus on the goodness of it and much more.
One of the surprising things were Epicurus's belief in God, for I've read the famous "Is God willing to prevent evil but not able?..." being attributed to Epicurus. Yet it didn't match his thinking in this. I'll need to explore more Epicureanism.
I used to think utilitarianism is the best version of the hedonistic thought, but now I feel it might be Epicurean school. But more importantly I wonder if it's even just to call Epicureanism as one of the Hedonistic ones? I'd conclude this after reading the two three other works I've to read on this. Something larger. This and the Principal Doctrines were too small.
"Death, therefore, the most awful of evils, is nothing to us, seeing that, when we are, death is not come, and, when death is come, we are not."
Damn I really did highlight the whole thing.
October 21, 2016
Acostúmbrate a pensar que la muerte no tiene nada que
ver con nosotros, porque todo bien y todo mal radica en la
sensación, y la muerte es la privación de sensación. De ahí
que la idea correcta de que la muerte no tiene nada que ver
con nosotros hace gozosa la mortalidad de la vida, no porque
añada un tiempo infinito sino porque quita las ansias
de inmortalidad.
125. Pues no hay nada temible en el hecho de vivir para
quien ha comprendido auténticamente que no acontece
nada temible en el hecho de no vivir. De modo que es estúpido
quien asegura que teme la muerte no porque hará sufrir
con su presencia, sino porque hace sufrir con su inminencia.
Pues lo que con su presencia no molesta sin razón
alguna hace sufrir cuando se espera. Así pues, el mal que
más pone los pelos de punta, la muerte, no va nada con nosotros,
justamente porque cuando existimos nosotros la
muerte no está presente, y cuando la muerte está presente
entonces nosotros no existimos. Por tanto, la muerte no tiene
nada que ver ni con los vivos ni con los muertos, justamente
porque con aquellos no tiene nada que ver y éstos ya
no existen.
Carta a Meneceo, Epicuro
ver con nosotros, porque todo bien y todo mal radica en la
sensación, y la muerte es la privación de sensación. De ahí
que la idea correcta de que la muerte no tiene nada que ver
con nosotros hace gozosa la mortalidad de la vida, no porque
añada un tiempo infinito sino porque quita las ansias
de inmortalidad.
125. Pues no hay nada temible en el hecho de vivir para
quien ha comprendido auténticamente que no acontece
nada temible en el hecho de no vivir. De modo que es estúpido
quien asegura que teme la muerte no porque hará sufrir
con su presencia, sino porque hace sufrir con su inminencia.
Pues lo que con su presencia no molesta sin razón
alguna hace sufrir cuando se espera. Así pues, el mal que
más pone los pelos de punta, la muerte, no va nada con nosotros,
justamente porque cuando existimos nosotros la
muerte no está presente, y cuando la muerte está presente
entonces nosotros no existimos. Por tanto, la muerte no tiene
nada que ver ni con los vivos ni con los muertos, justamente
porque con aquellos no tiene nada que ver y éstos ya
no existen.
Carta a Meneceo, Epicuro
May 1, 2013
Although much of what he says in the letter I disagreed with, I found some things that I had agreements with. But agreements aside, I mainly, even in disagreements, enjoyed reading and processing through his thoughts that he had on Life and Death.
February 18, 2018
Can't say I disagree with anything as presented by Epicurus. Succinct and practical advice on how to lead a life of contentment, that is as relevant today as ever.
...So how again is this supposed to have anything to do with hedonism???
...So how again is this supposed to have anything to do with hedonism???
December 23, 2018
Nice Wee Book
This is a nice wee book to get a little taste of Epicureanism. It appears to focus more on a way of doing things rather than obtaining truth or something similar. For half an hours read, I believe it is well worth the read.
This is a nice wee book to get a little taste of Epicureanism. It appears to focus more on a way of doing things rather than obtaining truth or something similar. For half an hours read, I believe it is well worth the read.
July 10, 2014
La mort n'existe pas.
August 18, 2017
I am liking the interpretations of modern scholars, rather than the originals... I will persist with my on going reading into Stoicism.
January 7, 2023
Je devais faire dormir ma nièce qui souffre de colique et c’était le seul livre à portée de main. 10/10 j’ai même eu droit à des petits sourires.
- «Qu'on ne remette pas la philosophie à plus tard parce qu'on est jeune, et qu'on ne se lasse pas de philosopher parce qu'on se trouve être vieux. Il n'est en effet, pour personne, ni trop tôt ni trop tard lorsqu'il s'agit d'assurer la santé de l'âme. Or celui qui dit que le moment de philosopher n'est pas encore venu, ou que ce moment est passé, est semblable à celui qui dit, s'agissant du bonheur, que le moment n'est pas encore venu ou qu'il est passé! Par conséquent, doivent philosopher aussi bien le jeune que le vieillard, celui-ci afin qu'en vieillissant il reste jeune sous l'effet des biens, par la gratitude qu'il éprouve à l'égard des événements passés, et celui-là, afin que, tout jeune qu'il soit, il soit aussi un ancien par son absence de crainte devant ce qui va arriver . Il faut donc consacrer ses soins à ce qui produit le bonheur, tant il est vrai que, lorsqu'il est présent, nous avons tout, et que, lorsqu'il est absent, nous faisons tout pour l'avoir. »
- « Il a comprend d'autre part que la fortune n'est ni un dieu, comme le croient la plupart des hommes - car rien de ce qui est accompli par un dieu n'est désordonné -, ni une cause inconstante de tout _ il ne croit pas, en effet, que les hommes lui doivent le bien et le mal dont dépend la vie bien-heureuse, mais que des prémisses de biens et de maux importants ont été produites par elle considérant qu'il vaut mieux être infortuné et bien raisonner que fortuné et mal raisonner. Car il est préférable que, dans nos actions, ce que nous avons décidé avec raison ne soit pas favorisé par la fortune. Ainsi, fais de ces choses et de celles qui s'y apparentent l'objet de tes soins, jour et nuit, pour toi-même et pour qui t'est semblable, et jamais, ni éveillé ni en songe, tu ne connaitras de trouble profond, mais tu vivras comme un dieu parmi les hommes. Car il n'est en rien semblable à un vivant mortel l'homme qui vit au milieu de biens immortels. »
- «Qu'on ne remette pas la philosophie à plus tard parce qu'on est jeune, et qu'on ne se lasse pas de philosopher parce qu'on se trouve être vieux. Il n'est en effet, pour personne, ni trop tôt ni trop tard lorsqu'il s'agit d'assurer la santé de l'âme. Or celui qui dit que le moment de philosopher n'est pas encore venu, ou que ce moment est passé, est semblable à celui qui dit, s'agissant du bonheur, que le moment n'est pas encore venu ou qu'il est passé! Par conséquent, doivent philosopher aussi bien le jeune que le vieillard, celui-ci afin qu'en vieillissant il reste jeune sous l'effet des biens, par la gratitude qu'il éprouve à l'égard des événements passés, et celui-là, afin que, tout jeune qu'il soit, il soit aussi un ancien par son absence de crainte devant ce qui va arriver . Il faut donc consacrer ses soins à ce qui produit le bonheur, tant il est vrai que, lorsqu'il est présent, nous avons tout, et que, lorsqu'il est absent, nous faisons tout pour l'avoir. »
- « Il a comprend d'autre part que la fortune n'est ni un dieu, comme le croient la plupart des hommes - car rien de ce qui est accompli par un dieu n'est désordonné -, ni une cause inconstante de tout _ il ne croit pas, en effet, que les hommes lui doivent le bien et le mal dont dépend la vie bien-heureuse, mais que des prémisses de biens et de maux importants ont été produites par elle considérant qu'il vaut mieux être infortuné et bien raisonner que fortuné et mal raisonner. Car il est préférable que, dans nos actions, ce que nous avons décidé avec raison ne soit pas favorisé par la fortune. Ainsi, fais de ces choses et de celles qui s'y apparentent l'objet de tes soins, jour et nuit, pour toi-même et pour qui t'est semblable, et jamais, ni éveillé ni en songe, tu ne connaitras de trouble profond, mais tu vivras comme un dieu parmi les hommes. Car il n'est en rien semblable à un vivant mortel l'homme qui vit au milieu de biens immortels. »
November 14, 2021
Brevíssima, mas instigante reflexão a respeito do que faz uma vida feliz. Ao contrário do que se imagina, epicurismo não é sinônimo de hedonismo, ou seja, ser epicurista não é viver a ‘vida loca’, repleta de luxúrias e gozos sem fim.
Talvez, a origem da confusão se dê em razão da palavra ‘prazer’, que em um entendimento mais habitual é sinônimo de gozo ou da busca pela satisfação das pulsões físicas e mentais.
Bem, para Epicuro ‘prazer’ significa outra coisa, bastante distinta. Segundo ele, a busca pelo prazer é a coisa mais importante da vida. O prazer, segundo ele, é a saída do estado de dor. Se existe fome, então, um simples pedaço de pão é fonte de prazer porque nos remove do estado de dor.
Um estado de prazer é, assim, aquele em que o sofrimento está ausente, sem sofrimentos físicos ou perturbações da alma. Me lembra, da apatheia dos estoicos. De fato, uma vida simples é mais capaz de nos levar a esse estado não-perturbação e me parece que foi exatamente isso o que ele fez em sua vida.
De qualquer modo, acho que ele considera que essa busca pelo prazer – na maneira entendida por ele – é uma escolha individual. Não estamos condenados a qualquer tipo de destino, mas se origina da sabedoria alcançada pelo exercício da filosofia, se entendi bem, com a prudência, beleza e justiça. Pode parecer simples e talvez o seja. No entanto, está longe de ser fácil de alcançar.
Um belo livro, com reflexões muito instigantes sobre a existência.
Talvez, a origem da confusão se dê em razão da palavra ‘prazer’, que em um entendimento mais habitual é sinônimo de gozo ou da busca pela satisfação das pulsões físicas e mentais.
Bem, para Epicuro ‘prazer’ significa outra coisa, bastante distinta. Segundo ele, a busca pelo prazer é a coisa mais importante da vida. O prazer, segundo ele, é a saída do estado de dor. Se existe fome, então, um simples pedaço de pão é fonte de prazer porque nos remove do estado de dor.
Um estado de prazer é, assim, aquele em que o sofrimento está ausente, sem sofrimentos físicos ou perturbações da alma. Me lembra, da apatheia dos estoicos. De fato, uma vida simples é mais capaz de nos levar a esse estado não-perturbação e me parece que foi exatamente isso o que ele fez em sua vida.
De qualquer modo, acho que ele considera que essa busca pelo prazer – na maneira entendida por ele – é uma escolha individual. Não estamos condenados a qualquer tipo de destino, mas se origina da sabedoria alcançada pelo exercício da filosofia, se entendi bem, com a prudência, beleza e justiça. Pode parecer simples e talvez o seja. No entanto, está longe de ser fácil de alcançar.
Um belo livro, com reflexões muito instigantes sobre a existência.
August 14, 2021
Epicurian philosophy is a branch of Greek philosophy that everyone should read. In this small volume, Epicurus argues that happiness is a combination of two things: the absence of physical and mental anguish, and being aware of that absence. His prose are lucid and powerful.
The last section of this small volume explores Epicurs' depiction of atoms. It's quite amazing to see how accurate his model is even by today's standards. Unfortunately, while his fundamental theory of the atom is largely correct, many of his assumptions and conclusions are not. This made the last section of this book a lot less engaging.
The last section of this small volume explores Epicurs' depiction of atoms. It's quite amazing to see how accurate his model is even by today's standards. Unfortunately, while his fundamental theory of the atom is largely correct, many of his assumptions and conclusions are not. This made the last section of this book a lot less engaging.
April 18, 2023
It is folly for a man to pray to the gods for that which he has the power to obtain by himself.
While there is some useful wisdom and advice, it's too few and far between. I was expecting philosophy about on how to live life and enjoy it to the fullest, but instead I got pseudo-physics from ancient Greece. In another context, it would be interesting to see how people in ancient times thought the universe worked but it was not at all how this book was advertised and it suffers greatly for it.
While there is some useful wisdom and advice, it's too few and far between. I was expecting philosophy about on how to live life and enjoy it to the fullest, but instead I got pseudo-physics from ancient Greece. In another context, it would be interesting to see how people in ancient times thought the universe worked but it was not at all how this book was advertised and it suffers greatly for it.
April 6, 2022
Very short but very interesting perspective on happiness and how to actually achieve it. It’s also very actual I loved it!!!
November 8, 2023
made me change my opinion on life in 8 pages
December 31, 2023
Great introduction to Epicurunism, for anyone wanting a softer side to stoicism. :)
Read
February 28, 2024I don't feel any happier
July 31, 2021
I’m really disappointed that a book called “Being Happy” is only 1/3 stoicism and 2/3 uninteresting metaphysical storytelling. Skip this one.
November 5, 2022
okmec i guess
March 28, 2024
Im ersten Teil hab ich sehr viel markiert und ich mag die Gedanken zum Thema Tod aber warum war es dann plötzlich nur noch Physik. Und Planeten. Und die menschliche Sinne. Hä?
February 12, 2017
Прав был Лейбниц, считая, что нет лучше в философии того, чего коснулись умы древних греков. Они мыслили масштабно и всё покорялось их взору, не нисходили до мелочной суеты и говорили так, как ныне считают потомки. В чём-то можно не согласиться, но это до той поры, пока свежие мысли не опровергнут последователи, вновь готовые отдать лавры первоначальным мыслителям. Наука будет изменять представления о действительности, разрабатывать похожие на правду теории, рождаемые от познания скрытого в космических глубинах. Однако, ещё Эпикур говорил, всё познаётся в сравнении с самим собой, то есть не надо изобретать того, о чём никто не в состоянии помыслить. Любой рассматриваемый вопрос всегда имеет решение под рукой, достаточно рассмотреть его под требуемым для того углом, и далёкое становится близким, а непонятное — логически доказанным.
(c) Trounin
(c) Trounin
February 5, 2024
I think this one focuses too heavily on Epicurean physics, which are amazing in their own right considering the amount they get right. However, since the title of the book is "Being Happy", it is hard to see the need for in-depth pondering on the nature of atoms, space, time and energy, regardless of its (admittedly impressive) insight.
The ethics part of the book is brilliant, however. Unfortunately it is no exaggeration to say that more amazing books have been inspired by Epicurean ethics than there are pages featuring Epicurean ehtical thought in this book.
The ethics part of the book is brilliant, however. Unfortunately it is no exaggeration to say that more amazing books have been inspired by Epicurean ethics than there are pages featuring Epicurean ehtical thought in this book.
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