Tag Archives: Nature

Be thoughtful rather than mournful

Vatican Saying 66 (quoted below) encourages thoughtfulness instead of lamentation. It seems most likely that the saying refers to circumstances in which a friend has died.

In the Epicurean view, sadness at death is alleviated or even removed by the consideration that death is a natural part of the way things are. So long as it is not untimely, death does not prevent us from enjoying a life of happiness and fulfilment, and does not take away from a life well lived.

Epicurus emphasized the possibilities for pleasure and contentment in this life and condemned the wastefulness of allowing fears about death to spoil the enjoyment of life. From the playwright Menander, a contemporary of Epicurus, we have a fragment which reflects a philosophical appreciation for the natural wonders of this life. The following is an adaptation.

I call that person happiest, my friend,
Who has the chance to look upon the sun
That lights us all, to gaze up to the stars,
To see the clouds, and water, and the fire
Of lightning in the sky – these things so great
And grand and wonderful; and who has learned
To live without distress, and known such joys
That one can go as quickly as we come,
To that dispersion whence we all are formed;
Not only we but those things marvellous
That you will see always, though you live
A hundred years or only very few.
And greater things than these you will not see,

Thoughts for the Day, September 21: ‘Let us sympathize with our friends not with wailing but with thoughtfulness’ (Vatican Sayings 66).

Verses: SRP after Menander, fr. 373, from the play The Counterfeit Baby, or The Rustic (Ὑποβολιμαῖος ἢ Ἄγροικος, trans. Allinson). An old edition of the Greek is available online (A. Meineke (ed.), Menandri et Philemonis reliquiae, Berlin, 1823, p. 166, from Stobaeus). A text and translation are given in the Loeb edition of Menander (an older version by F.G. Allinson is available online; the more recent edition by W.G. Arnott should also be consulted). The dramatic context is not exactly Epicurean; it suggests that a short visit is better than a long stay, whereas in the Epicurean view old age has special advantages. I have adapted the sense in a number of ways in an Epicurean direction.

See also ‘A life that is finite but full and complete’; ‘Staying in control whatever happens’; ‘Making life better, becoming happier’.

Personal well-being, not personal promotion

Victory and renown were core values of the ancient Greek cultural tradition. Epicurus took a counter-cultural approach. We should not be preoccupied with competition and conquest; rather, our aim should be health and happiness. We learn this lesson through philosophical enquiry – enquiry into the nature of the universe, life and the best way to live. And the way to health and happiness is also via philosophy, which teaches us how to live wisely and well.

We seek health and happiness for their own sake, because we are living organisms that desire pleasure and not pain. We can make a mess of life – and we often do make a mess of life – by failing to understand reality adequately and by failing to adjust our attitudes and actions to the demands of reality. We have unnecessary fears and we are inclined to desire too much. Nature is bountiful, and yet so often we make ourselves miserable.

Our attitudes and actions are subject to praise and blame in so far as they contribute, or fail to contribute, to health and happiness. According to the Letter to Menoeceus, life is affected by necessity, chance and human agency, and our role as autonomous agents exposes us to ‘both blame and its opposite’ (καὶ τὸ μεμπτὸν καὶ τὸ ἐναντίον, §133). Praise for correct living is therefore somehow appropriate, but as Vatican Saying 64 indicates (quoted below) our main objective must be to cure ourselves, not to seek praise.

Unhappiness can be cured. For this we need philosophy, as a sick person needs medical assistance. Clearly it must be the right kind of philosophy:

Empty is the message of that philosopher by which no human suffering is cured. For just as the art of medicine is of no use if it does not drive out diseases of the body, nor is philosophy of any use if it does not drive out suffering of the soul (Epicurus (ascribed), unidentified text, quoted in Porphyry, Letter to Marcella 31 (Usener 221)).

In addition, we must be genuine in our philosophical explorations:

We must not pretend to philosophize, but really philosophize. For we do not need to seem healthy, but to be healthy in reality (Vatican Saying 54).

Thoughts for the Day, September 19: ‘Praise from others must follow spontaneously, while we attend to curing ourselves’ (Vatican Sayings 64).

Living thoughtfully and without extravagance

There are problems associated with having too little, and problems associated with having too much. But who is prepared to have just enough?

Epicurus acknowledges that we have basic requirements that need to be met, but these are not great. Fulfilling basic needs brings great happiness if we have the right outlook on life:

The body asks not to be hungry, not to be thirsty, not to be cold; and someone who has these things and expects to have them could compete even with Zeus for happiness (Vatican Saying 33).

Wanting more than we need is not likely to make us happier. There are natural limits, and failure to observe limits will inevitably bring unhappiness. If enough is too little for us, nothing will be enough for us (Vatican Saying 68). The desire for more has no end and no fulfilment:

The wealth of nature is both limited and easily obtained; the wealth of false expectations goes on and on to infinity (Principal Doctrine 15).

It is not necessarily wrong to have more than the basic necessities, but we need to be aware that extravagance brings difficulties with it:

I relish the pleasure I feel in my poor body, having bread and water, and I say phooey to the pleasures of extravagance, not on their own account but because of the difficulties that result from them (Epicurus (ascribed), unidentified letter, quoted in Stobaeus, Anthology 3.17.33 (Wachsmuth and Hense) (Usener 181)).

To want too much is to invite the very sense of disturbance which we need to overcome in order to be happy.

It is better for you to lie on a bed of straw and be confident (about life) than to suffer inner disturbance though you have a golden couch and dine at great expense (Epicurus (ascribed), unidentified text, quoted in Porphyry, Letter to Marcella 29 (Usener 207)).

Why, then, do we find it difficult to be content with just enough, when enough is adequate for our needs? Vatican Saying 63 indicates two reasons: an approach to life which overruns limits; but also a lack of thought, which makes it hard for us to recognize the adequacy of limited resources.

Thoughts for the Day, September 18: ‘It is possible to live decently with meagre resources which the unreflecting person finds about as hard as does the person whose life runs to excess through a failure to observe limits’ (Vatican Sayings 63).

Hark the herald

The story of Oedipus, the man who unknowingly murdered his father and married his mother, is told by a number of ancient authors, including the Athenian tragedians Aeschylus, Sophocles and Euripides. In the Euripidean play The Phoenician Women we learn of some of the effects on the younger generation. (The women of the title are prisoners of war on their way to Delphi; they observe and comment on the action of the play.)

Oedipus was born the son of the king and queen of Thebes, Laius and Jocasta. With a crime in his past and warned by an oracle that if he had a son the son would kill him, Laius exposed Oedipus on a mountain with a spike through his feet (hence the name ‘swollen-foot’). A shepherd rescued him and brought him up as his own son – salvation with a sting, for Oedipus, when later advised by the Delphic oracle that he would kill his father (and marry his mother), believed this applied to his rescuer and fled, but met and killed (in an act of road rage) his real father on the road to Thebes. There he married the widowed queen, his mother.

When the truth emerged, Oedipus could no longer act as king. The victim of a curse himself, he puts a curse on his two sons when (according to the Phoenician Women) they lock him away: one of them would kill the other. Rather than fight to see who would be king, the sons agree to divide the kingship between them, to take it in turns year by year, with the elder going first. But after a year Eteocles refuses to cede rule to Polynices, who goes into exile, marries the daughter of the king of Argos, and returns with a force to claim Thebes.

Jocasta is overjoyed to see him again. She embraces him and says how much she wants by word and gesture and dance to express her feelings of pleasure (Phoenician Women 304-317). She now hopes to regain ‘the delight of her old joys’ – a hope destined to be horribly thwarted as the drama proceeds.

Jocasta’s brother Creon had become king or regent after Oedipus, and he was now in charge of the defence of Thebes. His situation is further complicated when the prophet Teiresias says that he must sacrifice his son Menoeceus for the good of Thebes, to appease the war god Ares, who had been offended by the city’s founders, from whom Creon and Menoeceus are descended. Menoeceus is also the name of Creon and Jocasta’s father, the father-in-law of Oedipus.

In the context of Epicurean philosophy, the name Menoeceus has very different connotations, being the name of a contemporary of Epicurus to whom the philosopher addressed a letter summing up much of his ethical doctrines. The date of the letter is unknown, but in general terms we can place it about a century or more after the death of Euripides. Athens had changed considerably by then; and yet awareness of old literature and myths persisted, and no doubt old associations of the name Menoeceus were not forgotten.

Also not forgotten were the old preoccupations with gods and oracles, vengeance and cursing, death and destruction. These were enduring themes that still had the power to stir up fear and superstition. Epicurus set himself against the old tales and the beliefs and behaviour that went with them. Basing his views on a scientific understanding of reality, he rejected traditional beliefs and sought to replace them with a practical and realistic outlook.

Where the old stories threatened doom, Epicurus offered hope; where they emphasized the inexorability of fate, Epicurus emphasized the human capacity to organize life by the power of reason; where they told of unending cycles of conflict and suffering, Epicurus presented a straightforward theory of pleasure and happiness; where they dealt in tangled relationships human and divine, Epicurus provided a philosophy of life set in the context of an abundant nature and a material universe.

A key part of the new dynamic was the role of friendship as a source of confidence and security. According to Principal Doctrine 27:

Having friendship is by far the greatest of the things which wisdom organizes for the happiness of one’s whole life.

According to Vatican Saying 78:

The highest concerns of a high-minded person are wisdom and friendship, of which one is a mortal good, the other immortal.

Friendship brings assurance (Vatican Saying 34) and hope (Vatican Saying 39).

In the Phoenician Women, Jocasta could dance about in delight and think of a renewal of old joys, but her hopes were forlorn where human hearts were hard and the gods hostile. Epicurus preached a different message entirely. As Vatican Saying 52 indicates (quoted below), friendship is the herald of an outlook that recognizes the good things that nature supplies and responds with gratitude. Friendship itself is thought of as dancing around – the same word that occurs in the tragedy, used in a different setting now – and this time the dance is one of a delight that spreads around the world.

Thoughts for the Day, September 9: ‘Friendship dances around the inhabited world calling us all at this very time to be awakened to thankfulness.’ (Vatican Sayings 52).

Making life better, becoming happier

In a poem addressed to a female figure named Leuconoë, the Roman poet Horace (65-8 BC) says that we are not allowed to know how long our lives will be and we should not try to find out. It is better to endure whatever may come, whether we have one winter or more. He bids the girl strain the wine and adjust her hopes to the brevity of time. Time will have fled while we are speaking, and so ‘seize the day, trusting as little as possible in the next one’ (carpe diem, quam minimum credula postero, Odes 1.11, line 8).

The French poet Pierre de Ronsard (1524-1585) echoes the theme, encouraging a girl to enjoy life now rather than recall lost opportunities when she is old: ‘Vivez, si m’en croyez, n’attendez à demain. / Cueillez dès aujourd’hui les roses de la vie’ (‘Live, if you want my opinion, don’t wait till tomorrow. Gather today the roses of life’).

Similarly in a poem by Robert Herrick (1591-1674): ‘Gather ye Rose-buds while ye may, / Old Time is still a-flying: / And this same flower that smiles to day, / To morrow will be dying.’ The poem, entitled ‘To the Virgins, To make much of Time’, in its third stanza foretells a deterioration in the quality of life: ‘That Age is best, which is the first, / When Youth and Blood are warmer; / But being spent, the worse, and worst / Times, still succeed the former.’

It seems that the notion of ‘seizing the day’ is often traced back to Epicurus, whose philosophy was indeed an influence on Horace. And Epicurus does encourage us to find time for enjoyment today:

We are born once, and it is not possible to be born twice. We will necessarily have no further existence for eternity. Although you do not have mastery over tomorrow, you put off being joyful. Life is wasted by procrastination, and every one of us dies without finding time for leisure (Vatican Saying 14; see ‘Find time today to be joyful’).

The outlook in this saying is consistent with Epicurus’ emphasis on pleasure as the ‘goal of nature’, the main aim in the pursuit of happiness and hence the core consideration for a system of ethics. However, while Epicurus emphasizes the importance of addressing the opportunities and challenges of today, he does not take the view that life in the future will inevitably deteriorate. In fact he sees old age as the time when a person can reach a peak of happiness through philosophical understanding, growth in practical wisdom, and gratitude for good things in the past (Vatican Saying 17; see ‘Age and happiness’).

For Epicurus, the human faculty of reasoning enables us to overcome difficulties and to organize our lives in spite of the effects of necessity and chance (Principal Doctrine 16; see ‘Chance and reason’). Given our ability to use reason to solve problems, we do not have to look at the future as a time of increasing catastrophe. So long as we use our reason to good effect, we have a reasonable basis for anticipating positive experiences.

Indeed we have a duty to work through problems rationally and constructively, as this is the way to happiness for ourselves and others. Vatican Saying 48 sets out the challenge: we are on a journey, and we can – and ought to – make the later stages of the journey even better than what has gone before, even to the point of expecting that the greatest sense of settled joy can come at the end.

The converse is also clear: if we fail in our ethical responsibility to face problems rationally and constructively, unhappiness and disaster will undoubtedly follow.

Thoughts for the Day, September 8: ‘While we are on the journey, we must try to make the later part better than the earlier, and when we come to the end to be in joyful equilibrium.’ (Vatican Sayings 48).

Texts of Horace, Odes 1.11: Bibliotheca Augustana; Perseus. See also the poem De rosis nascentibus (attributed to Vergil), including the words, collige, virgo, rosas dum flos novus et nova pubes (line 49). Robert Herrick, Hesperides (originally published 1648).

Investigating nature improves the investigator

Epicureanism encourages scientific investigation – the investigation of nature – because we need a clear understanding of the universe and our place in it in order to form a soundly based system of ethics. Without an adequately worked out ethical system we could not be sure how to put our needs and desires in proper perspective.

Epicurus argues that understanding the world and life shows us the centrality of pleasure in the behaviour of living things. This gives us a guide to regulating human behaviour. If pleasure (carefully defined) is the guiding principle in the life of evolved organisms (the ‘goal of nature’), the principle which explains the way to well-being and happiness, then we need to consider the best way to live pleasantly in the light of our knowledge of how the universe is constructed and how we are constructed.

This gives philosophy a therapeutic value, and indeed makes the therapeutic value of philosophy its chief purpose. Philosophy is not simply an intellectual exercise or an opportunity for point-scoring. Nor is it a field for endlessly asking questions without answering them. It has a definite practical purpose. The investigator is obliged to approach the subject in an honest and critical way and work towards clear, honest and effective answers.

This approach affects one’s view of the purpose of discovery and debate, and of the role of knowledge and education. It is vital for the well-being of individuals and of the wider community to have a clear understanding of nature and of the implications for human conduct. Fine talk, showing off, impressive rhetoric, an educational curriculum that fails to provide necessary insights into the universe, life and human behaviour – these are not the way to promote well-being and happiness.

Genuine scientific enquiry, philosophically pursued by the individual researcher, inevitably leads to a deepening appreciation of the place of humanity in the scheme of things. In Epicurean terms, understanding nature throws light on the wealth that nature provides and the options and natural limits which ought to guide our decision-making and actions, whatever the circumstances of our life may be.

Thoughts for the Day, September 5: ‘The investigation of nature does not produce people who are skilled in grandiose talk or bragging or who display the sort of education greatly prized by the majority, but people who are self-confident and self-sufficient and who focus on their personal well-being, not on how good their circumstances are’ (Vatican Sayings 45).

The wise person’s treasure

The idea of self-sufficiency (αὐτάρκεια) was found to be an important focus for investigation in the ancient Greek philosophical tradition. Aristotle discusses self-sufficiency in relation to politics, economics, society and personal life and happiness. For if one could say what a community, a group or an individual needs to be self-sufficient, that would surely show how to define the ideal condition of living.

The notion of self-sufficiency helps to integrate a wide range of ethical considerations. To achieve a clear understanding of how to live life in the best way possible, we have to co-ordinate many ideas into a coherent world-view. The ethical relevance of a world-view can be framed in terms of need and fulfilment, and thinking about self-sufficiency can help us to answer the questions: what do we need? and how much do we need?

Epicurean ethical thought emphasizes the role of pleasure as the goal of nature. Pleasure and pain are dominating facts of life for terrestrial living organisms. Knowing how to live pleasantly is vital for survival and well-being and hence happiness. We have to ‘be careful for the things that produce happiness, for if we have happiness we have everything, and if we lack happiness we do everything to have it’ (Letter to Menoeceus 122).

The way we think about life, and the decisions we make in seeking pleasure and avoiding pain, have a determining effect on the course of our lives. Our ability to use reason to organize our lives is even more significant than the influence of chance (Principal Doctrine 16). Reason and decision-making take us into the realms of wisdom, goodness and justice, which are inseparably linked with pleasure as vital for successful living (Principal Doctrine 5).

As living organisms we cannot live successfully without being sustained by natural goods. Our bodies need food, drink and warmth (Vatican Saying 33); we need security, that is protection against hostile forces (Principal Doctrine 14); in particular we need the security of friendship (Principal Doctrine 28) and the security of a quiet life in which we preserve independence of thought (Principal Doctrine 14).

Having basic necessities and security to sustain and protect life is not enough for happiness. Happiness requires both freedom from bodily pain and freedom from distress of soul. Within the body we have a ‘soul’ with complex mental and emotional functioning, and we need knowledge and skills to stabilize and settle our thoughts and feelings. For this purpose – to achieve freedom from inner disturbance – we need an adequate understanding of the world around us, and science and philosophy have the role of supplying this requirement. It is no use having protection on a mundane level if we are afraid of the universe (Principal Doctrines 12, 13).

Also to achieve freedom from inner disturbance we need not only the supply of our needs but the confidence that they will be supplied. The main reason why we can have this confidence is that nature provides abundantly and the wealth of nature is easily obtained. At the same time there are natural limits which we must observe. To desire too much is to cause ourselves disturbance; we have to be satisfied with enough. Natural limits do not prevent us from having enough, and we are fortunate that there are limits not only to pleasant things but to painful things (Principal Doctrine 4).

Understanding the universe and understanding the limits of pains and desires are of key importance (Principal Doctrine 11). Part of our understanding of the universe is that we decline to be troubled about the gods and about death. The gods of a material universe give us no trouble (Principal Doctrine 1), and death is nothing to us because we are no longer there to be disturbed by it (Principal Doctrine 2). We cannot have any security against death (Vatican Saying 31) but nor should we fear it. There is no distressing afterlife to be worried about.

Wisdom makes many contributions to our happiness. ‘Of all these things the beginning and the greatest good is practical wisdom. Hence practical wisdom is more valuable than even philosophy. From practical wisdom the other virtues spring’ (Letter to Menoeceus 132). Wisdom helps us to embrace the positives of life (Letter to Menoeceus 126), and to limit the effects of chance (Principal Doctrine 16). Wisdom gives us access to other goods. Best of all, wisdom organizes for us friendship (Principal Doctrine 27). Wisdom is a mortal good, but friendship has a quality of immortality (Vatican Saying 78).

‘If we understand the limits of life, we know that we can easily manage to remove the pain associated with lack and so make the whole of life complete, and therefore that we need none of the things that involve anxious struggle’ (Principal Doctrine 21). As confidence grows and struggle ceases, a wise person senses the greatness of self-sufficiency.

And we regard self-sufficiency as a great good, not so that we always make do with little, but so that if we do not have much we are satisfied with little, being truly convinced that those enjoy the pleasures of luxury most who have least need of luxury, and that everything natural is easy to obtain and everything baseless difficult to obtain. Inexpensive dishes yield as much pleasure as expensive fare when once the pain of need has been taken away; and barley cake and water give the highest pleasure when someone in need consumes them. So being used to a simple and not extravagant life-style is sufficient for full health, makes a person confident about the necessities of life, makes us better at dealing with luxury when that occurs at intervals, and makes us fearless in the face of fortune (Letter to Menoeceus 130-131).

A wise person can relax about personal needs and turn the more readily to helping others, enabled and supported by reserves of insight and confidence developed by ethical living, that personal treasure of self-sufficiency which nature makes possible through philosophy and practical wisdom.

Thoughts for the Day, September 4: ‘Compared (with others) in relation to the necessities of life, the wise person knows how to give rather than take, having gained such a great store of self-sufficiency’ (Vatican Sayings 44).

See also ‘Pleasure in the fulfilment of simple needs’ (26/9/2012).

Life is to be valued and respected

The interpretation of Vatican Saying 38 turns on the meaning of μικρὸς παντάπασιν, literally ‘altogether small.’ In what way is a person to be considered ‘altogether small’ for thinking that there are many good reasons for leaving life (εἰς ἐξαγωγὴν βίου)?

On general grounds one can see that Epicurus would be arguing on the basis of his view of nature as an abundant provider of all that we need for a happy life. Given the wealth that is available from nature, and given that we are capable of discovering this wealth and choosing to benefit from it, it is up to us human beings to learn how to enjoy it, and it is our own fault if we decide that life is not worth living. Pain and suffering should not deter us (Epicurus would argue) because they occur within tolerable limits. Our main problem is in adjusting our outlook and desires to what we naturally need and what nature supplies in fulfilment of our needs. Presumably a person is ‘altogether small’ who cannot adequately appreciate, or who refuses to appreciate, what nature and life have to offer.

This approach, which addresses a failure of insight and imagination, may be contrasted with the approach taken by Aristotle in his Nicomachaean Ethics (Book V 1138a 5-14). The text there is evidently somewhat confused and difficult to translate and interpret, but it is at least clear that Aristotle is treating the question in the context of justice and injustice. It is unjust to kill another person except under specified circumstances; is it then unjust to kill oneself? Is suicide an instance of a person both committing and suffering injustice at the same time? Aristotle seems to accept an officially sanctioned view that, because there is a voluntary element, it is an offence against the state. Whether there is injustice to the individual is a question (he says) that falls under the heading of the voluntary suffering of injustice, discussed in an earlier passage, where he decides that being treated unjustly is involuntary (1136b2-14).

We might deduce from this (the argument does not seem completely worked out) that suicide is partly voluntary and partly involuntary – surely not an inappropriate assessment; though it might alternatively be thought of as an anomaly in which passive injustice is voluntary, in combination with active injustice.

Both Aristotle and Epicurus are in the fortunate position of being able to look upon the matter from the point of view of detached reason, something presumably in short supply for a vulnerable person. It seems likely that Epicurus’ condemnation of a proponent of suicide is directed not at a person at immediate risk but at philosophers (such as the Stoics?) whose reasoning may put a person at risk. From an Epicurean perspective, their ‘many sensible reasons’ evaporate and the insignificance of the thinker becomes apparent when the alleged reasons are measured by more comprehensive philosophical standards. Nature provides a strong basis for optimism not pessimism, and it is faulty reasoning to see reality in a dim light.

Thoughts for the Day, August 29: ‘It is degrading for a person to hold that there are many sensible reasons for committing suicide’ (Vatican Sayings 38).

The literature includes Michael Cholbi, ‘Suicide’, in Stanford Encyclopedia of Philosophy 18/5/2004, revised 29/7/2008.

Good and bad have natural consequences

Vatican Saying 37 invites us to consider a range of issues concerned with the ideal of the good in relation to nature, and the relevance of pleasure in this connection. The saying illuminates these questions by directing attention to the constructive role of what is good and the destructive effects of what is bad.

Given the nature of our physical constitution, it is natural for us to settle into a pleasant state, for example when we eat to overcome hunger. As we are living organisms that prefer pleasure to pain, it is natural for us to seek and to enjoy the pleasant state. While becoming hungry again is a necessary pain, it would be unnatural to seek hunger or to remain hungry.

We can easily recognize the distinction between the pleasure of eating and the pain of hunger, but we may often need reminding that the matter is not as simple as that. As well as recognizing the contrast between pleasure and pain, we also need to recognize the existence of limits. In the case of eating, it is painful to be hungry but also painful to eat too much. The natural state of pleasant satisfaction is disrupted both by the pain of hunger and by the pain caused by a failure to observe natural limits.

The pain of hunger occurs naturally as the body absorbs and uses the food we have eaten. The pain of over-consumption occurs through our own choice. Our desires can enable us to enjoy pleasure, as when we desire and consume enough food for our needs, but our desires can also lead to pain, as when we desire to eat too much and yield to that desire. Unless we recognize and observe limits, our desires are liable to take us beyond natural limits and cause us pain.

According to Principal Doctrine 10, ‘the bad’ means bodily pain and mental distress (cf. ‘The good, the bad and the reckless’). Pain and distress disrupt our natural well-being and have to be overcome to restore our system to its natural state of pleasure. Our nature is weak in the face of the bad: it is susceptible to disruption and weakened by it. A definite effort is required to restore the natural balance by appropriate means. There are things in nature which are good and sufficient to restore the natural balance, and it is good to take advantage of them to achieve pleasure and well-being of body and soul.

Because of the way we are constructed we are weakened and destroyed by pains, but built up and preserved by appropriate pleasures. According to Vatican Saying 37 this can be said of nature generally. What is good supports nature, what is bad weakens it. To live within acceptable limits in seeking pleasure is constructive and to be welcomed; to fail to respond to natural requirements, and to make choices that cause us to exceed natural limits, are policies that inevitably lead to pain and ruin.

Thoughts for the Day, August 28: ‘Nature is weak with the bad, not with the good; for it is preserved by pleasures but destroyed by pains’ (Vatican Sayings 37).

Poverty and wealth

Epicurus’ dictum concerning poverty as great wealth (found in Vatican Saying 25) is quoted in Latin by Seneca the Younger in the fourth of his Moral Epistles to Lucilius (Book I 4.10). Seneca begins the letter by urging Lucilius to hasten his philosophical studies so that he will be able the sooner to enjoy ‘an improved mind, one that is at peace with itself’ (emendato animo et conposito, trans. R.M. Gummere). The main focus of the letter is on the need not to spoil life by useless worry about death. At the end of his letters Seneca liked to quote and comment on a passage for the day. Here he says the quotation ‘is culled from another man’s Garden’ (ex alienis hortulis sumptum est) – an allusion to the Garden of Epicurus.

The quotation in Latin contains the idea of a law of nature. ‘Poverty, brought into conformity with the law of nature, is great wealth’ (magnae divitiae sunt lege naturae composita paupertas). Perhaps the word composita (‘brought into conformity with’) echoes the use at the beginning of the letter of conposito with reference to a well-regulated and settled mind? In any case, the thought seems somewhat similar: the mind must be well-adjusted in its encounters with reality, and one’s life must be well-adjusted in its relationship to nature. This latter adjustment is not achieved by what is commonly called wealth. Rather, from a position of poverty we become open to the abundance that nature supplies.

Seneca’s commentary is apt. The law of nature sets limits (terminos): not to be hungry, not to be thirsty, not to be cold (cf. Vatican Saying 33). To achieve these ends it is not necessary to attach oneself to the rich or to undertake hazardous enterprises. For ‘nature’s needs are easily provided and ready to hand’ (parabile est, quod natura desiderat, et adpositum). We sweat and suffer for superfluous things. ‘That which is enough is ready to our hands’ (Ad manum est, quod sat est). In coming to terms with poverty, we acknowledge the wealth which nature provides.

Seneca quotes the same dictum at the end of the twenty-seventh letter to Lucilius (27.9, omitting magnae, ‘great’). He attributes the saying to Epicurus by name, and notes that Epicurus said it ‘in various ways and contexts’ (aliter et aliter, trans. Gummere); but what can never be learned too well can never be repeated too frequently (sed numquam nimis dicitur, quod numquam satis discitur).

Thoughts for the Day, August 17: ‘Poverty measured by the goal of nature is great wealth; wealth without limits is great poverty’ (Vatican Sayings 25).