For Epicurus as well as the Stoics
extolled above everything the happiness that springs from the
consciousness of living virtuously; and the former was not so base
in his practical precepts as one might infer from the principles of
his theory, which he used for explanation and not for action, or as
they were interpreted by many who were misled by his using the term
pleasure for contentment; on the contrary, he reckoned the most
disinterested practice of good amongst the ways of enjoying the most
intimate delight, and his scheme of pleasure (by which he meant
constant cheerfulness of mind) included the moderation and control
of the inclinations, such as the strictest moral philosopher might
require. He differed from the Stoics chiefly in making this pleasure
the motive, which they very rightly refused to do. For, on the one
hand, the virtuous Epicurus, like many well-intentioned men of this
day who do not reflect deeply enough on their principles, fell into
the error of presupposing the virtuous disposition in the persons
for whom he wished to provide the springs to virtue (and indeed the
upright man cannot be happy if he is not first conscious of his
uprightness; since with such a character the reproach that his habit
of thought would oblige him to make against himself in case of
transgression and his moral self-condemnation would rob him of all
enjoyment of the pleasantness which his condition might otherwise
contain).
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