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Epicurus Quotes
341 BC–270 BC Greece
Epicurus (341 BC – 270 BC) was an Ancient Greek philosopher and Sage whose ideas gave rise to systems of thought known as Epicureanism. Influenced by Democritus, Aristippus, Pyrrho, and possibly the Cynics, he turned against the Platonism of his day.
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Gentleness, as opposed to an irascible temper, greatly contributes to the tranquility and happiness of life, by preserving the mind from perturbation, and arming it against the assaults of calumny and malice.
A happy and eternal being has no trouble himself and brings no trouble upon any other being; hence he is exempt from movements of anger and partiality, for every such movement implies weakness. (1)
The just man is most free from disturbance, while the unjust is full of the utmost disturbance. (17)
Luxurious food and drinks, in no way protect you from harm. Wealth beyond what is natural, is no more use than an overflowing container. Real value is not generated by theaters, and baths, perfumes or ointments, but by philosophy.
The man who follows nature and not vain opinions is independent in all things. For in reference to what is enough for nature every possession is riches, but in reference to unlimited desires even the greatest wealth is not riches but poverty.
The Gods exist but they are not what the hoi polloi [the multitude] suppose them to be. He is not an infidel or atheist who denies the existence of Gods whom the multitude worship, but he is such who fastens on the Gods the opinions of the multitude.
Natural justice is a symbol or expression of usefulness, to prevent one person from harming or being harmed by another. (31)
The wealth required by nature is limited and is easy to procure; but the wealth required by vain ideals extends to infinity. (15)
I would prefer to speak openly and like an oracle to give answers serviceable to all mankind, even though no one should understand me, rather than to conform to popular opinions and so win the praise freely scattered by the mob.
Since it is every man's interest to be happy through the whole of life, it is the wisdom of every one to employ philosophy in the search of felicity without delay; and there cannot be a greater folly, than to be always beginning to live.
Not the person who denies the gods worshipped by the multitude, but he who affirms of the gods what the multitude believes about them is truly impious. For the utterances of the multitude about the gods are not true preconceptions but false assumptions.
Of our desires some are natural and necessary, others are natural but not necessary; and others are neither natural nor necessary, but are due to groundless opinion. (29)
There are two kinds of pleasure: one consisting in a state of rest, in which both body and mind are undisturbed by any kind of pain; the other arising from an agreeable agitation of the senses, producing a correspondent emotion in the soul. It is upon the former of these that the enjoyment of life chiefly depends. Happiness may therefore be said to consist in bodily ease, and mental tranquility.
We must consider both the ultimate end and all clear sensory evidence, to which we refer our opinions; for otherwise everything will be full of uncertainty and confusion. (22)
The end of living, or the ultimate good, which is to be sought for its own sake, according to the universal opinion of mankind, is happiness; yet men, for the most part, fail in the pursuit of this end, either because they do not form a right idea of the nature of happiness, or because they do not make use of proper means to attain it.
A prudent man, in order to secure his tranquility, will consult his natural disposition in the choice of his plan of life. If, for example, he be persuaded that he should be happier in a state of marriage than in celibacy, he ought to marry; but if he be convinced that matrimony would be an impediment to his happiness, he ought to remain single.
Is God willing to prevent evil, but not able? Then he is not omnipotent. Is he able, but not willing? Then he is malevolent. Is he both able and willing? Then whence cometh evil? Is he neither able nor willing? Then why call him God?
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