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The ethical virtue is nothing but the reflection of the natural hierarchy which
sees the rational part of the soul dominate and discipline the vegetative and concupis-
cible part. In any case, the task of reason isn’t to stifle and repress the passions, but to
moderate them, granting them the right satisfaction, without exceeding either privation or hedonism. The morality proposed by Aristotle is proof of his profound
knowledge of the human soul, as well as of his great inner balance, which keeps him
away from all extremism.
Along with the ethical virtues are the dianoetic ones, that is, which concern the
rational soul. They are two: wisdom, which concerns the choice of the good, and wisdom, which derives from the knowledge of the metaphysical principles of all that exists.
Aristotle doesn’t conceive of man as a solitary and self-sufficient being, but as
a zoón politikón, a social animal living in more or less extended communities. For
this reason, as had already happened in Plato, the discourse about ethics has its natural fulfillment in politics.
The moral crisis of the Hellenistic period in the Epicurean philosophy
The meteoric rise of the star of Alexander the Great (356-323 BC) puts an end
to the classical Greek age to give life to another era, known as Hellenistic. Greece has
now lost its political autonomy, also due to an exasperated particularism that has prevented any form of federation between the various city-states.
The unification is accomplished by Alexander himself, but the work of the great politician and leadergoes far beyond. His project isn’t limited to the Greek sphere, but is
projected towards the East, with which the Greek world has always had conflicting
relations since the times of the Trojan war. His military successes put him in a position to attempt an experiment unheard of until then: the fusion of Greek culture with
the Persian and, more generally, with those of Asia. It’s from this commitment that
the Hellenistic period is born. Greece opens up to the world and fertilizes it, but at the
same time it remains profoundly changed.
The change is radical and sudden and doesn’t fail to disturb consciences: art,
literature, politics are changed forever. The same happens to philosophy, which renounces the elaboration of complex systems, which had given life to Plato and Aristotle, curls up on itself and changes its purpose. It is no longer the metaphysics that
occupy the minds of philosophers, but morals, because in a world where everything
changes suddenly, men feel the need for moral guidance, first of all. Of course, not
everything is reduced to morality. The Epicureans take up the materialistic conception of the cosmos that the atomists had already elaborated, the Stoics achieve im-
portant results in a logical context, but it isn’t here that houses the most authentic
spirit of Hellenistic philosophy. The Greeks are lost, Epicureans and Stoics run to
their aid, indicating the way forward.
Epicurus was born in Samos, an island in the Aegean Sea in 341 BC, and he
died in Athens in 271-270 B.C. The philosophical school founded by him is considered the major of the Hellenistic period together with the Stoic one. His flourishing as
a philosopher in a very complex and troubled age for Greece coincides with the decadence of both the Platonic academy and the Aristotelian high school. The success of
his ideas, in many innovative ways, was immediate, because he was able to give an-
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swers to the needs of his contemporaries, where, instead, the philosophical systems of
the past were now extraneous to the spirit of the times [10, c, Epicurus, Opere, fram-
menti, testimonianze sulla sua vita, (a cura di Giannantoni G.), Roma-Bari, Laterza
2003, p. 1-139].
Even the choice of the physical place where to hold his lessons is a sign of
change: a simple garden on the outskirts of Athens, very far from the pulsating center
of the city, which had been the scenario favored by Socrates. On the other hand, at a
time when democratic institutions seemed to have disappeared forever, political life
no longer aroused the interest and passions of the Athenians, worried, instead, of recovering the lost serenity, at least in their private existence. Here then is the ethical
imperative of Epicurus to his fellow citizens: lead a secluded life, which is a bit the
emblem of the new times. A world matured slowly and reached perfection in the classical era had set forever, the political order was imposed with weapons, freedom was
lost. There remained no other way than that indicated by the essay Epicurus, to value
the inner world, not penetrable from the outside and make it the place of choice for an
ethically upright life.
The distance from the political passion that had animated Plato (and was still
alive in Aristotle) could not have been greater.
There is no longer in civil society or politics the fulfillment of the life of the free
man, but, on the contrary, they flee away from them, which are now only a source of
anguish.
The name Epicurus is generally connected to the idea of a relaxed life, dedicat-
ed to many pleasures and an enemy of hard work. It’s an absolutely wrong image,
linked to a tradition hostile to the philosopher of Samos. In reality, its ethics is very
rigorous with careful analysis.
The assumptions on which the moral reflection of Epicurus is based are of a
materialistic nature, inasmuch as he resumes, with some adjustments, the theory of
Leucippus and Democritus, two principal exponents of atomism. Everything, even
the soul and the gods, has a material nature, therefore the good for man will consist in
the satisfaction of his needs, able to give him pleasure.
The shift of the ethical axis from the pursuit of happiness to the pursuit of pleasure is
in itself relevant.
It isn’t, however, a wild pleasure, without limits or rules: the hedonism of Epicurus is very punished and aimed at the negative. It doesn’t coincide with a presence,
but rather with the absence of disturbing elements, according to the principle of the
absence of physical pain (aponía) and psychic (atarassía).
Once again, and in this we don’t deviate from the long Greek philosophical tradition,
it’s for the reason that it’s up to the task of identifying the pleasures to be pursued, as
natural and necessary, and those to be avoided, as they lack these requisites. The sage
distinguishes himself from the fool precisely in the ability to carry out such discernment.
It’s advisable to feed according to one's physiological needs, without exceeding, as well as sleeping to restore oneself. Epicurus, on the other hand, looks with
great suspicion at the passions of love, considered enemies of the peace of the soul.
The indicated path is very simple and is animated by an ideal self-sufficient: the wise
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man is self-sufficient and isn’t lost in the vain chase of the seductions of the world,
such as wealth or glory.
Epicurus strives with all his energies to uproot so much the fear of death as that
of the divine chastisements, both unjustified. With death the dissolution of both the
body and the soul takes over, both material, so with it the ability to feel pain is lost.
The gods, then, have the same material nature as men, even if they are immortal.
They live far from human affairs, of which they are not interested.
Participation in political life is no longer considered a value, the only social
bond reserved for a place of honor is friendship.
In conclusion, the Epicurean philosophy summarizes the profound crisis of the
Hellenistic world, which, in any case, had the great historical merit of transmitting
the immense Greek cultural heritage to Roman civilization.
Bibliography
1. c, Trabattoni F., Bonazzi M., I sofisti, Milano, BUR 2008
2. c, Guardini R., Socrate e Platone, Brescia, Morcelliana 2006
3. c, Strauss L., Socrate senofonteo, Lecce, Pensa multimedia 2009
4. c, Hippocrates, Il giuramento e altri testi di medicina greca, Milano, BUR
2007
5. c, Reale G., Per una nuova interpretazione di Platone alla luce delle dottrine
non scritte, Milano, Bompiani 2010
6. c, Platone, Repubblica, (a cura di Reale G e Radice R.), Milano, Bompiani
2009
7. c, Aristoteles, Etica Eudemia, (a cura di Zanatta M.), Milano, BUR 2012
8. c, Aristoteles, Etica Nicomachea, (a cura d Natali G.), Roma-Bari, Laterza
2007
9. , c, Epicurus, Opere, frammenti, testimonianze sulla sua vita, (a cura di Gian-
nantoni G.), Roma-Bari, Laterza 2003
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СВЕДЕНИЯ ОБ АВТОРАХ
Грушко Галина Игоревна – преподаватель музыкально-
теоретических дисциплин ГБ ПОУ «Воронежского музыкального колледжа им. Ростроповичей»; доцент кафедры «Теории, истории музыки и музыкальных инструментов» ФГБОУ ВО «Воронежского государственного педагогического университета»;
старший научный сотрудник «Центра комплексных художественных исследований»
при «Саратовской государственной
консерватории».
Автор Программ учебных дисциплин музыкальнотеоретического цикла для обучающихся в ВМКР и ВГПУ, в том
числе Программы «Синергетика в системе музыкальнопедагогического образования», учебно
-методических пособий.
Автор около 50 публикаций нау
чных и научно-практических
работ
.
Научные интересы: синергетика в истории и теории музыки, моделирование нелинейных процессов, синергетика в системе музыкально
-педагогического образования
Ковалев Анатолий Васильевич – кандидат физикоматематических наук ПИЯФ НИЦ «Курчатовский институт».
В 1981 году успешно защитил диссертацию на тему «Исследование фазовых переходов в борацитах методами дифракции
нейтронов и рентгеновских лучей».
Область научных интересов: физика твердого тела, принципы
симметрии.
Легостаева Екатерина Сергеевна – кандидат психологических
наук
, работает на кафедре общей психологии Института психологии ФГБОУ ВО «Уральский государственный педагогический
университет».
В 2007 году успешно защитила диссертацию на тему «Исследование взаимосвязи эмоционально
-личностных особенностей и
активного словаря эмоций».
Область научных интересов: психология и психосемантика эмоций.
Loré Michele – подтвержденный исследователь Университета Niccolò Cusano – Roma.
Прог
рамма PhD в области межкультурной педагогики.
В 2000 году успешно защитил работу на тему «Философские элементы молитвы «О
происхождении и в Литературе» Уго Фосколо».
Область научных интересов: история педагогики.
84
Современная наука в теории и практике
Часть IV
МОНОГРАФИЯ
доктор педагогических наук, профессор С.П. Акутина
Стилистическая правка – кандидат филологических наук Шутова Е.В.
Компьютерная верстка – Мамченко Ю. В.
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