Menoeceus 122

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Translation

Let no one postpone practicing philosophy while young, and let no one tire of it when old, for no one is either too soon or too late to devote oneself to the well-being of the soul. Whoever says that the time for philosophy has not yet come or that it has already passed is saying that it is too soon or too late for happiness. Therefore both the young and the old should practice philosophy so that, while old, one may still be young with gratitude from all past joys; and while young, one may at the same time be old through fearlessness of what the future has in store. We must study what produces happiness because when we have it, we have everything, and if we lack it, we can do everything necessary to regain it.

Analysis

Throughout his teaching, Epicurus argues the value of everything good not in abstract, but in utilitarian terms: justice, good conduct, self-sufficiency, prudence, even philosophy itself. One additional core concern of Epicureanism is the durational value of its precepts: it is not sufficient that something be of value briefly, temporarily; far better if it lasts.

Thus Epicurus commends philosophy to Menoeceus as something of great value not because it is somehow inherently good, but because it is an activity with positive effects on one's happiness, plus it lasts a lifetime. In this excerpt, Epicurus couples the utilitarian with the durational value of philosophy, unfolding his argument with both logical rigor and remarkable insight.

Yet Epicurus also seems quite aware of the usual excuses people make, when they avoid to consider things rationally, philosophically: the young may claim that it is simply too early for them to practice philosophy; the old may claim that there is no point in doing so this late in their lives. The young may postpone it, as something they will get to eventually; the old may simply give up, claiming they have gotten tired of it.

By one of his frequent analogies of philosophy to medicine/hygiene (the "health of the soul"), Epicurus draws the logical conclusion that it is never too early, or too late to be healthy. Any rational person considering this proposition in terms of physical health would surely agree. The same, argues Epicurus, applies to happiness: if it is never too early or too late to be healthy, it is similarly never too early or too late to be happy. Epicurus dismisses anyone who would claim otherwise ad absurdum; no one finds happiness untimely.

The profoundest psychological insight of this excerpt lies in the explanation of the actual efficacy of practicing philosophy on the well-being of its practitioner, as understood by Epicurus:

• The old remain "forever young" (at least as regards the vigor and joyfulness of their soul), as they cherish fond memories of good times past. They are not embittered or disillusioned but grateful, makarioi, wise in their happiness and happy in their wisdom.

• The young attain the wisdom of old age in advance, as they shed all the uncertainties of youth, and the attendant anxieties that may have otherwise tormented them. Knowing how little there is to fear in what lies ahead, they live as if "young and old at the same time".

Epicurus rounds off this subtopic by placing singular focus on happiness, the ultimate end-goal: when we have it, we have everything; when we do not, we do everything to attain it. Thus philosophy, the utilitarian, instrumental means of attaining happiness, is not only good, but also appropriate for all ages. It is the key to happiness, as the two run concurrently throughout one's lifetime.

• It is notable that, so far, Epicurus remains on common ground with all eudaimonist philosophies, and does not yet proceed to the intellectual territory of hedonism specifically; pleasure, the defining principle of hedonism, is left to be discussed later. With few exceptions, the Letter to Menoeceus is very carefully structured, exhibiting a deliberate array of subtopics and subtle gradation of nuance.