M. And indeed the Epicureans, those best of men—for there is no order of men more innocent—complain that I take great pains to inveigh against Epicurus. We are rivals, I suppose, for some honor or distinction. I place the chief good in the mind, he in the body; I in virtue, he in pleasure; and the Epicureans are up in arms, and implore the assistance of their neighbors, and many are ready to fly to their aid.
But as for my part, I declare that I am very indifferent about the matter, and that I consider the whole discussion which they are so anxious about at an end. For what! Is the contention about the Punic War? On which very subject, though M. Cato and L. Lentulus were of different opinions, still there was no difference between them.
But these men behave with too much heat, especially as the opinions which they would uphold are no very spirited ones, and such as they dare not plead for either in the senate or before the assembly of the people, or before the army or the censors.
But, however, I will argue with them another time, and with such a disposition that no quarrel shall arise between us; for I shall be ready to yield to their opinions when founded on truth.
Only I must give them this advice: That were it ever so true, that a wise man regards nothing but the body, or, to express myself with more decency, never does anything except what is expedient, and views all things with exclusive reference to his own advantage, as such things are not very commendable, they should confine them to their own breasts, and leave off talking with that parade of them.
But as for my part, I declare that I am very indifferent about the matter, and that I consider the whole discussion which they are so anxious about at an end. For what! Is the contention about the Punic War? On which very subject, though M. Cato and L. Lentulus were of different opinions, still there was no difference between them.
But these men behave with too much heat, especially as the opinions which they would uphold are no very spirited ones, and such as they dare not plead for either in the senate or before the assembly of the people, or before the army or the censors.
But, however, I will argue with them another time, and with such a disposition that no quarrel shall arise between us; for I shall be ready to yield to their opinions when founded on truth.
Only I must give them this advice: That were it ever so true, that a wise man regards nothing but the body, or, to express myself with more decency, never does anything except what is expedient, and views all things with exclusive reference to his own advantage, as such things are not very commendable, they should confine them to their own breasts, and leave off talking with that parade of them.
—from Cicero, Tusculan Disputations 3.21
I’m afraid I have not read as thoroughly from the Epicureans as I have from the Stoics, and so I cannot speak with as much confidence about Epicurus as I might about, say, Epictetus. Given that what little I do know about the Stoics has taken me years and years of close daily study, it feels as if such a further competence would only be possible with the gift of another lifetime.
I do indeed wish to learn more about the Epicurean model, and while I remain steadfast in my insistence, together with Cicero, that a man’s worth cannot be measured merely by pleasure and pain, I bear the school no ill will, precisely because they themselves seemed to act with such good will.
I remain open to being convinced that the human good can somehow be expressed in terms of the appetites, but for now I will stand, again with Cicero, on the virtues as the arbiters of the passions. It is the mind that must rule the body, our judgments that must give direction to our emotions, and the exercise of character that will provide meaning and purpose to both pleasure and pain.
If the disagreement between the Epicureans and their opponents was in any way like the petty and nasty debates between modern philosophical tribes, I can understand why Cicero was so tired of the bickering. The love of truth always demands the practice of charity, and the greater the conflict, the more willing we should be to rise above our differences.
Cicero mentions the Romans arguing over the Punic Wars, and I think of the fierce battles in our media about the environment, or abortion, or gun control. I’m afraid I end up only seeing how rage has completely erased the dignity of any principles. Too much heat, indeed!
I take the final words of this chapter to heart. When I say I am seeking wisdom, I must be very careful about claiming that the good life somehow calls for letting the body rule, or allowing gratification to lead me by the nose, or reducing all human value to whatever happens to be most convenient at the moment. Let me reflect deliberately before I defend such attitudes.
I’m afraid I have not read as thoroughly from the Epicureans as I have from the Stoics, and so I cannot speak with as much confidence about Epicurus as I might about, say, Epictetus. Given that what little I do know about the Stoics has taken me years and years of close daily study, it feels as if such a further competence would only be possible with the gift of another lifetime.
I do indeed wish to learn more about the Epicurean model, and while I remain steadfast in my insistence, together with Cicero, that a man’s worth cannot be measured merely by pleasure and pain, I bear the school no ill will, precisely because they themselves seemed to act with such good will.
I remain open to being convinced that the human good can somehow be expressed in terms of the appetites, but for now I will stand, again with Cicero, on the virtues as the arbiters of the passions. It is the mind that must rule the body, our judgments that must give direction to our emotions, and the exercise of character that will provide meaning and purpose to both pleasure and pain.
If the disagreement between the Epicureans and their opponents was in any way like the petty and nasty debates between modern philosophical tribes, I can understand why Cicero was so tired of the bickering. The love of truth always demands the practice of charity, and the greater the conflict, the more willing we should be to rise above our differences.
Cicero mentions the Romans arguing over the Punic Wars, and I think of the fierce battles in our media about the environment, or abortion, or gun control. I’m afraid I end up only seeing how rage has completely erased the dignity of any principles. Too much heat, indeed!
I take the final words of this chapter to heart. When I say I am seeking wisdom, I must be very careful about claiming that the good life somehow calls for letting the body rule, or allowing gratification to lead me by the nose, or reducing all human value to whatever happens to be most convenient at the moment. Let me reflect deliberately before I defend such attitudes.
—Reflection written in 10/1996
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