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The Refutation of All Heresies
Chapter XXII.--Epicurus; Adopts the Democritic Atomism; Denial of Divine Providence; The Principle of His Ethical System.
Epicurus, however, advanced an opinion almost contrary to all. He supposed, as originating principles of all things, atoms and vacuity. 1 He considered vacuity as the place that would contain the things that will exist, and atoms the matter out of which all things could be formed; and that from the concourse of atoms both the Deity derived existence, and all the elements, and all things inherent in them, as well as animals and other (creatures); so that nothing was generated or existed, unless it be from atoms. And he affirmed that these atoms were composed of extremely small particles, in which there could not exist either a point or a sign, or any division; wherefore also he called them atoms. Acknowledging the Deity to be eternal and incorruptible, he says that God has providential care for nothing, and that there is no such thing at all as providence or fate, but that all things are made by chance. For that the Deity reposed in the intermundane spaces, (as they) are thus styled by him; for outside the world he determined that there is a certain habitation of God, denominated "the intermundane spaces," and that the Deity surrendered Himself to pleasure, and took His ease in the midst of supreme happiness; and that neither has He any concerns of business, nor does He devote His attention to them. 2 As a consequence on these opinions, he also propounded his theory concerning wise men, asserting that the end of wisdom is pleasure. Different persons, however, received the term "pleasure" in different acceptations; for some (among the Gentiles 3 understood) the passions, but others the satisfaction resulting from virtue. And he concluded that the souls of men are dissolved along with their bodies, just as also they were produced along with them, for that they are blood, and that when this has gone forth or been altered, the entire man perishes; and in keeping with this tenet, (Epicurus maintained) that there are neither trials in Hades, nor tribunals of justice; so that whatsoever any one may commit in this life, that, provided he may escape detection, he is altogether beyond any liability of trial (for it in a future state). In this way, then, Epicurus also formed his opinions.
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The atomic theory is, as already mentioned by Hippolytus, of more ancient date than Epicurus' age, being first broached by Leucippus and Democritus. This fact, however, has, as Cudworth argues, been frequently overlooked by those who trace the doctrine to no older a source than the founder of the Epicurean philosophy. ↩
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Or, "that neither has He business to do, nor does He attend to any. As a consequence of which fact," etc. ↩
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"Among the Gentiles" seems a mistake. One reading proposed is, "some (intended) our sensuous passions;" or, "some understood the passions." The words "among the Gentiles," the French commentator, the Abbe Cruice, is of opinion, were added by Christian hands, in order to draw a contrast between the virtuous Christian and the vicious pagan. ↩
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Widerlegung aller Häresien (BKV)
22.
Epikur hat in fast allem eine entgegengesetzte Ansicht. Prinzipien des Universums sind nach ihm die Atome und das Leere. Das Leere ist gleichsam der Raum für die künftigen Dinge, die Atome aber der Stoff, aus dem alles besteht. Aus der Vereinigung der Atome sind Gott, die Elemente, [die Welten]1 und alles, was darin ist, die Lebewesen und alles übrige entstanden, so daß jegliche Existenz aus den Atomen stammt. Die Atome sind die kleinsten Teile der Körper ohne Mittelpunkt, ohne jede Ausdehnung, ohne Teilungsmöglichkeit; deshalb nannte er sie auch Atome2. Gott ist nach ihm ewig und unvergänglich, doch sorgt er für nichts, auch gibt es keine Vorsehung und kein Schicksal, sondern alles geschieht durch Zufall. Denn Gott thront in den Zwischenwelten, wie Epikur sie nennt; er nahm eine Wohnstätte Gottes, Zwischenwelt genannt, außerhalb der Welt an. Gott freut sich und ruht in höchster Seligkeit, hat selbst keine Sorgen und macht sie keinem anderen. Dementsprechend hat sich Epikur in philosophischen Erörterungen dahin ausgesprochen, daß die Lust das Ziel der Weisheit sei. Der Begriff Lust wurde verschieden aufgefaßt; die einen verstanden darunter die Lust, die den irdischen Begierden entspricht, die anderen die Lust an der Tugend. — Die menschlichen S. 38 Seelen verfallen nach ihm der Auflösung mit den Leibern, wie sie auch mit ihnen erzeugt werden. Denn sie sind Blut; wenn dies austritt oder sich zersetzt, geht der ganze Mensch zugrunde. Hieraus folgt, daß es weder Urteil noch Gericht in der Unterwelt gibt; somit gibt es keine Rechenschaft für was immer für Taten, sofern sie nicht ans Tageslicht kommen. Dies lehrt Epikur.
