Epicurus teaches us the tried and tested method of distinguishing between our confused desires and what will truly make us happy.
How philosophy saves us from mistaken schemes of happiness
The correct way to answer, “What will make me happy?”
Epicurean ɛpɪkjʊ(ə)ˈriːən
noun
- a disciple or student of the Greek philosopher Epicurus.
- a person devoted to sensual enjoyment, especially that derived from fine food and drink.
Epicureanism is a system of philosophy based on the teachings of Epicurus, founded around 307 B.C. It teaches that the greatest good is to seek modest pleasures in order to attain a state of tranquillity. This state is known as freedom from fear (“ataraxia”) and absence from bodily pain (“aponia”). The combination of such states is held to constitute happiness in its highest form.
We are constantly bombarded by fear through the news, social media, and our own thoughts. We live in an interconnected world. We cannot simply step away from such things. We find ourselves painstakingly chasing after money, power and fame. Whilst such desires may appear to be for money, power and fame, we are often confused: We fail to understand our true needs. We do not know what we want.
How, therefore, can we achieve ataraxia and aponia in this modern age? How can we see clearly what will fulfil us? How can we avoid painstaking schemes that will inevitably provide us no long-lasting happiness?
First, we must realise a few things:
At the heart of epicureanism is the thought that we are as bad at intuitively answering ‘What will make me happy?’ as ‘What will make me healthy?’ Our souls do not spell out their troubles more clearly than our bodies, and our intuitive diagnoses are rarely any more accurate.
Therefore, the task of philosophy was, for Epicurus, to help us interpret our indistinct pulses of distress and desire and thereby save us from mistaken schemes for happiness.
To do this, he divided our needs into three categories:
Our needs:
- What is natural and necessary
- Friends
- Freedom. Are you doing what you want to do?
- Thought (about main sources of anxiety, death, illness, poverty, superstition)
- Food, shelter, clothes
- Mastery
2. What is natural but unnecessary
- Grand house
- Private baths
- Banquets
- Servants
- Fish, meat
3. What is neither natural nor necessary
- Power
- Fame
We don’t exist unless there is someone who can see us existing, what we say has no meaning until someone can understand, while to be surrounded by friends is constantly to have our identity confirmed; their knowledge and care for us have the power to pull us from our numbness
Epicurus’ tripartite division suggested that happiness was relatively independent of material goods, beyond the means required to purchase some warm clothes, somewhere to live, and something to eat.
Instead, it indicates that happiness is more dependent on some complex psychological goods: thought, freedom, and friendship. Perhaps this should provoke thought in those that equate happiness with the materialization of grand financial schemes, and misery with a modest income.
“One must regard wealth beyond what is natural as of no more use than water to a container that is water to a container that is full to overflowing.”
The point?
Focus on what is natural and necessary. Stop chasing external signs of success and turn your attention to what is natural and necessary.
Do what you enjoy and if anything comes as a byproduct then great, if not voila!
It’s why even CEOs can be unhappy. It’s why executives burn out. It’s why lottery winners are some of the most unhappy people on the planet. We are never satisfied. It’s the hedonic treadmill.
For the past year or so, I’ve steadily been exposed to the idea that and/ convinced myself that to be happy I need to:
- Set up a company
- Earn a lot of money (unnatural and unnecessary)
- Gaining fame/recognition for something (leave my mark).
The truth is, without focusing on the natural and necessary first, I will never be happy. However, if I focus on the natural and necessary first, I will never be unhappy. These things are not bad but I will always be left craving something more if I do not address my fundamental needs.
In focusing on what I enjoy, in gaining mastery in my craft, in exposing myself to the new and novel, in working in teams and with people along the way, then I will be happy.
Our confused desires — We don’t know what we want.
Since we are unable to willingly choose what we desire and equally understand those desires, we find ourselves painstakingly chasing after money, power and fame. Whilst such desires may appear to be for money, power and fame, we are often confused: We do not know what we want.
Here’s an example:
The desire for riches should perhaps not be always understood as a simple hunger for a luxurious life. A more important motive might be the wish to be appreciated and treated nicely. We may seek a fortune for no greater reason than to secure the respect and attention of people who would otherwise look straight through us.
How can we, therefore, see clearly what our true needs are? Is there a tried and tested method for finding out what we truly want?
Indeed, there is.
Just as medicine confers no benefit if it does not drive away physical illness, so philosophy itself is useless if it does not drive away the suffering of the mind
The Epicurean Method
- Identify a project for happiness
In order to be happy on holiday, I must live in a villa
In order to be happy, I must learn French
In order to be happy, I must post on my website every week
2. Imagine that the project may be false.
Look for exceptions to the supposed link between the desired object and happiness. Could one possess the desired object but not be happy? Could one be happy but not have the desired object?
Could I spend money on a villa and not be happy?
Could I be happy on holiday and not spend as much money as on a villa?
Could I learn French and not be happy?
Could I post every week and not be happy?
3. If an exception is found, the desired object cannot be a necessary and sufficient cause of happiness.
It is possible to a have a miserable time in a villa if, for example, I feel friendless and isolated.
It is possible for me to be happy in a tent if, for example, I am with someone I love and feel appreciated by.
It is possible be miserable having learnt French if, for example, I have no one to speak French with.
It is possible to be miserable having written new posts each week if, for example, I
do not converse with other people about the posts.
4. In order to be accurate about producing happiness, the initial project must be nuanced to take the exception into account.
In so far as I can be happy in an expensive villa, this depends on being with someone I love and feel appreciated by.
I can be happy without spending money on a villa, as long as I am with someone I love and feel appreciated by.
In so far as I can be happy having learnt French, this depends on the ability to share the language with others.
I can be happy without writing posts each week as long as I am able to share new topics and ideas with others.
5. True needs may now seem very different from the confused initial desire.
The possession of the greatest riches does not resolve the agitation of the soul nor give birth to remarkable joy.
Happiness depends more on the possession of a congenial companion than a well decorated villa.
Conclusion
To combat our inherent confusion and to avoid acquiring what we do not need or regretting what we cannot afford, we should ask rigorously the moment we desire an object whether we are right to do so. We must ask, “What will happen to me if what I long for is accomplished? What will happen if it is not accomplished?”
To avoid mistaken schemes for happiness and to pursue a path that is actually worthwhile we must embrace the Epicurean method and philosophy. Indeed, we are so drawn to expensive objects because they can feel like plausible solutions to needs we don’t understand: objects mimic in a material dimension what we require in a psychological one.
If used wisely, this will change your life, as it did mine. Get out there and good luck.
“Plain dishes offer the same pleasure as a luxurious table, when the pain that comes from want is taken away”
References
Websites:
https://www.themantle.com/philosophy/epicurean-cure
Books:
The Consolations of Philosophy, Alain de Botton
Day 10/30 Article Writing Challenge for Meningitis Research Foundation
