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When pleasure is asserted to be the end of living, we are not then to understand that violent kind of delight or joy which arises from the gratificat… - Epicurus
" "When pleasure is asserted to be the end of living, we are not then to understand that violent kind of delight or joy which arises from the gratification of the senses and passions, but merely that placid state of mind, which results from the absence of every cause of pain or uneasiness. Those pleasures, which arise from agitation, are not to be pursued as in themselves the end of living, but as means of arriving at that stable tranquility, in which true happiness consists. It is the office of reason to confine the pursuit of pleasure within the limits of nature, in order to the attainment of that happy state, in which the body is free from every kind of pain, and the mind from all perturbation. This state must not, however, be conceived to be perfect in proportion as it is inactive and torpid, but in proportion as all the functions of life are quietly and pleasantly performed. A happy life neither resembles a rapid torrent, nor a standing pool, but is like a gentle stream, that glides smoothly and silently along.
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About Epicurus
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. He openly allowed women and slaves to join the school as a matter of policy.
Also Known As
Native Name:
Ἐπίκουρος
Alternative Names:
Epíkouros
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Epikouros
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Additional quotes by Epicurus
Temperance is that discreet regulation of the desires and passions, by which we are enabled to enjoy pleasures without suffering any consequent inconvenience. They who maintain such a constant self-command, as never to be enticed by the prospect of present indulgence, to do that which will be productive of evil, obtain the truest pleasure by declining pleasure.
If you reject absolutely any single sensation without stopping to discriminate with respect to that which awaits confirmation between matter of opinion and that which is already present, whether in sensation or in feelings or in any immediate perception of the mind, you will throw into confusion even the rest of your sensations by your groundless belief and so you will be rejecting the standard of truth altogether. If in your ideas based upon opinion you hastily affirm as true all that awaits confirmation as well as that which does not, you will not escape error, as you will be maintaining complete ambiguity whenever it is a case of judging between right and wrong opinion. (24)
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