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Epicurean Philosophers (Everyman's Library (Paper))

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Contains all of the primary epicurean texts plus the complete De Rerum Natura by Lucretius. The introduction is one of the best I have ever read. A bargain.

Given the recent upsurge of interest in Epicureanism occasioned by the publication of Stephen Greenblatt's book, "The Swerve: How the World Became Modern", it seems a good idea to take note of this comprehensive collection of writings by Epicurus and his followers. Included of course, is a complete translation of Lucretius' epic philosophical poem, `De rerum natura' ("The Way Things Are", or "On the Nature of Things"), whose rediscovery and republication after 1000 years is the subject of Greenblatt's book.

Professor Gaskin serves up William Ellery Leonard's 19th century prose translation, with each of the six `books'--i.e., chapters--headed by a page or two of verse taken from earlier verse translations. This hybrid approach allows the reader to obtain a sense of the beauty and almost-liturgical stateliness of Lucretius' original Latin hexameter verse; while making sure that Epicurus' ideas (which Lucretius faithfully transmits) are clearly conveyed.

Epicurus' own writings (those which survived, at least) are also present, as are recorded quotes and sayings from other classical sources, and extant letters. A brief epitome of Epicurean doctrines, which Diogenes--a wealthy citizen of the Hellenistic city of Oinoanda (in Asia Minor)--had inscribed on a wall in the city center rounds out this collection.

This would be fine enough without Professor Gaskin's Introduction to the book and to each section within, but his own comments compliment the subject beautifully. He notes that like other schools of ancient philosophy, Epicureanism was a way of life. Epicurus not only taught that legitimate pleasures were both modest and easily obtainable; he and his pupils lived life accordingly; subsisting on modest amounts of the plainest foods, abstaining from luxuries, averse to the more disturbing passions, and living communally with the simple pleasures of friendship being accorded the best kind of pleasure. In other words, virtually the reverse of the popular (and Christian) stereotypes.

Epicurean teachings that death 'is nothing to us, for while we live, death is not here; while when death has come, we are gone' is not an invitation to despair and quietude--it is an invitation to live life to the fullest, and to face death bravely; as Epicurus faced his own. Play your part well; there is no second act. Just as there were untold ages before we came to be, so there shall be untold ages after we are gone. It is as foolish to bemoan the one as the other.

Professor Gaskin also notes that Epicureans were not 'atheists' in the modern sense of the word; something that may come as news to both `old-time' Christians and their `new atheist' adversaries alike. Epicureans held that the gods were worthy objects of emulation in their calm perfection, and advocated participation in the religious rites of the day--but did not advocate either dogmatic religion or dogmatic anti-religion. Perhaps present-day 'secularism' would be a closer fit to the Epicurean ideal.

Professor Gaskin deserves great credit for putting between covers an excellent introduction to the best possible specific against the warring fundamentalisms of our own day. To conclude on an Epicurean note; the famous "fourfold remedy" (this version per Pierre Hadot, in his book "What Is Ancient Philosophy?"):

"The gods are not to be feared,
Death is not to be dreaded;
What is good is easy to acquire
What is bad is easy to bear."