Taking virtue seriously
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Table of Contents
- The difference between Epicurus and the other Greek ethical theorists.
- Pleasures and pains do not always guide one's actions.
- How is it possible to reconcile the tenet with the claim that Epicurean theory takes virtue seriously?
- Is living virtuously sufficient or necessary for living pleasantly?
- Epicurean ethical theory does it face up to the Ciceronian charge?
Abstract
In the present paper I will examine Cicero's charge in De Finibus that Epicurean theory does not, as it were, take virtue seriously. I will then lay out two Epicurean responses to Cicero's objection. I will show that the first response - that Epicurean theory may both take virtue seriously and maintain its hedonistic core - fails as both a descriptive claim and as a normative claim. I will then explain how the second response - that virtue is a necessary and sufficient condition for living pleasantly - undermines the main thesis of Epicurean theory. I will end with two thought experiments that aim to show that, furthermore, the assertion of the second response is false.
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