[II]. Life of Epicurus, [58]—His philosophy essentially practical, [59]—The relation of pleasure to virtue: Aristippus, [60]—Pessimism of Hêgêsias, [61]—Hedonism of Plato’s Protagoras, [61]—The Epicurean definition of pleasure, [62]—Reaction of Plato’s idealism on Epicurus, [63]—He accepts the negative definition of pleasure, 64—Inconsistency involved in his admissions, [65].
[III]. Deduction of the particular virtues: Temperance, [66]—Points of contact with Cynicism, [66]—Evils bred by excessive frugality, [67]—Sexual passion discouraged by Epicureanism, [67]—Comparative indulgence shown to pity and grief, 68—Fortitude inculcated by minimising the evils of pain, [69]—Justice as a regard for the general interest, [70]—The motives for abstaining from aggression purely selfish, [70]—Indifference of the Epicureans to political duties, [73]—Success of Epicureanism in promoting disinterested friendship, [74].
[IV]. Motives which led Epicurus to include physics in his teaching, [75]—His attacks on supernaturalism directed less against the old Polytheism than against the religious movement whence Catholicism sprang, [76]—Justification of the tone taken by Lucretius, [78]—Plato and Hildebrand, [78]—Concessions made by Epicurus to the religious reaction, [80]—His criticism of the Stoic theology, [81].
[V]. Why Epicurus adopted the atomic theory, [82]—Doctrine of infinite combinations, 83—Limited number of chances required by the modern theory of evolution, 84—Objections to which Democritus had laid himself open, [85]—They are not satisfactorily met by Epicurus, [85]—One naturalistic theory as good as another, 87—except the conclusions of astronomy, which are false, [87].
[VI]. Materialism and the denial of a future life, [88]—Epicurus tries to argue away the dread of death, [89]—His enterprise inconsistent with human nature, [90]—The belief in future torments is the dread of death under another form, [92]—How the prospect of death adds to our enjoyment of life, [93]—Its stimulating effect on the energies, [94]—The love of life gives meaning and merit to courage, [95].
[VII]. The Epicurean theory of sensation and cognition, [95]—Negative character of the whole system, [98]—Theory of human history: the doctrine of progressive civilisation much older than Epicurus, [98]—Opposition between humanism and naturalism on this point, [99]—Passage from a drama of Euphorion, [99].
[VIII]. Lucretius: his want of philosophic originality, [100]—His alleged improvements on the doctrine of Epicurus examined, [101]—His unreserved acceptance of the Epicurean ethics, [103]—In what the difference between Lucretius and Epicurus consists, [103]—Roman enthusiasm for physical science, [104]—Sympathy of Lucretius with early Greek thought, [105]—The true heroine of the De Rerum Naturâ, [105]—Exhibition of life in all its forms, [106]—Venus as the beginning and end of existence, [106]—Elucidation of the atomic theory by vital phenomena, 107—Imperfect apprehension of law: the foedera Naturai and the foedera fati, [108]—Assimilation of the great cosmic changes to organic processes, [110]—False beliefs considered as necessary products of human nature, [111]—and consequently as fit subjects for poetic treatment, [112]—High artistic value of the De Rerum Naturâ, 113—Comparison between Lucretius and Dante, [113].
[IX]. Merits and defects of Epicurus: his revival of atomism and rejection of supernaturalism, [114]—His theory of ethics, [115]—His contributions to the science of human nature, [116]—His eminence as a professor of the art of happiness, [116]—His influence on modern philosophy greatly exaggerated by M. Guyau, [117]—Unique combination of circumstances to which Epicureanism owed its origin, [119].
THE SCEPTICS AND ECLECTICS: GREEK PHILOSOPHY IN ROMEpages 120-194