General Considerations

• Let's talk about interaction among people in general, as much or more than focusing on how we do things at EpicureanFriends. There are lots of data points in DeWitt's article that go far beyond what we ourselves are doing
• However, one point to include that does relate to EpicureanFriends is a subject that came up recently about the desirability of a section on "Food" or "Art" or other hobbies. Let's talk about that more because in general I think we want to be sure our discussions are not focused exclusively on ancient history but also relate to modern activities.

Discussion Outline

• I. Introduction: The Challenge of Reconstruction

• A. Lack of Direct Evidence

• Ancient sources rarely describe the inner life or practical organization of philosophical schools; these aspects were taken for granted.

• The Epicurean school’s inner workings are known mainly from Philodemus’ treatise On Frank Criticism (περὶ παρρησίας), discovered among the Herculaneum papyri.

• Though fragmentary, it allows deduction of the social and ethical structure of Epicurean communities.

• B. DeWitt’s Method

• DeWitt reconstructs procedure not from explicit statements but from implicit assumptions in Philodemus’ fragments.

• For example: since Philodemus defends the acceptance of small “fees of gratitude,” DeWitt infers that monetary offerings were common tokens of appreciation in Epicurean circles.

• The essay uses Olivieri’s notation (Arabic numerals for fragments, Roman for columns) for citation.

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• II. Epicureanism as a Cult of the Founder

• A. Central Role of Epicurus

• Epicureanism was primarily a cult of Epicurus and his way of life, not merely a theoretical system.

• Members pledged: “We will be obedient to Epicurus, according to whom we have made it our choice to live.”

• This shows the personal loyalty binding the community. Epicurus is seen as the sole discoverer of the “true way of life.”

• B. The Hierarchical but Devotional Structure

• Later leaders could only guide others along the founder’s path; they were “followers of followers.”

• Each person’s place in the community depended on advancement toward wisdom, not on rank or office.

• The bond was moral and emotional rather than legal or institutional.

• C. Implications for Expansion

• Any confident member could found a new Epicurean group elsewhere.

• Such a leader did not claim new revelation but transmitted Epicurus’ teaching as a guide.

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• III. The Sage and His Role

• A. The Head of the School

• The leader (sapiens) was venerated as one far advanced in wisdom.

• His relationship with followers resembled that of a father-confessor or spiritual physician.

• Followers confessed faults, sought his correction, and saw him as their moral savior.

• B. Quotation and Literary Method

• Epicureans used quotations from poets (e.g., Homer) to illustrate moral lessons.

• Example: The student’s trust in the sage likened to Diomedes’ trust in Ulysses (Iliad 10.246–47).

• Literary citations reinforced the emotional and cultural resonance of moral guidance.

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• IV. Organization and Terminology of Leadership

• A. Terminological Clarity

• Epicurean leaders were not “teachers” in the authoritarian sense.

• They were called hēgemonēs or katēgētai—“guides” or “leaders”—rather than didaskaloi (“teachers”).

• The emphasis is on guidance through friendship rather than instruction through authority.

• B. Informal but Structured Hierarchy

• Groups consisted of small circles, each under one or more guides.

• There was no fixed office system; authority arose from recognized moral superiority and mutual respect.

• C. Love and Friendship as the Foundation

• The operative principle was philia (friendship), encompassing goodwill, mutual correction, and gratitude.

• Amicitia (the Latin term) fails to capture the depth of emotional and ethical meaning that philia held for Epicureans.

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• V. The Principle of Friendship (Philia)

• A. Emotional and Ethical Foundation

• Friendship was the cement of Epicurean communities.

• Leaders were to be seen as “the best of all friends.”

• Friendship was expressed through goodwill (eunoia), mutual concern, and the cult of gratitude (eucharistia).

• B. Gratitude as a Core Virtue

• Gratitude extended in all directions:

  • From student to teacher, for correction.
  • From the wise to the less wise, for reminders and challenges.
  • Even across groups, between sages and outsiders offering helpful criticism.

• This reflects Epicurus’ view that gratitude perpetuates friendship, a pleasure in itself.

• C. Correction and Good Will

• The goal was to “heighten goodwill even through correction.”

• Admonition done rightly was an act of philanthropy and care, not humiliation.

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• VI. Education and the Formation of Character

• A. The Beginners (κατηχούμενοι)

• Referred to as katēchoumenoi (“those being trained”).

• Subject to correction by everyone—even peers—to cultivate humility and openness.

• Expected behaviors:

  • Respect for wisdom and elders.
  • Control of anger and speech.
  • Confession of faults and avoidance of secrecy (akrypsia).

• B. Gentle Discipline

• The young were “stiff-necked and easily irritated”; hence correction must be gentle yet firm.

• The aim was to shape a disposition amenable to correction (diathesis euparadektos).

• C. The Role of the Philologos

• The philologos (lover of learning) was a junior assistant, likely teaching literature.

• Warned against arrogance, sarcasm, or taking students’ misbehavior personally.

• The philologos formed part of a tiered teaching staff beneath the philosophos (senior associate).

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• VII. Degrees of Advancement and Roles

• A. The Philosophos and the Philologos

• The philosophos was second only to the head, functioning as an associate leader.

• The philologos assisted in instruction and correction, perhaps similar to a “tutor” or “junior mentor.”

• B. The Symbiōtai or Familiares

• The familiares formed the circle of closely associated companions—experienced members who shared responsibility for correction and care.

• DeWitt identifies Philodemus’ frequent “we” as referring to this class.

• C. The Democratic Spirit of the School

• Perfection was considered unattainable; all were prone to error.

• This humility reduced the social distance between teacher and student.

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• VIII. The Practice of Correction

• A. Ideal Qualities of a Corrector

• Motivated by goodwill and free from malice or vanity.

• Should be calm, thoughtful, steady in principle, and unafraid of criticism.

• Avoid demagoguery, sarcasm, or flattering deceit.

• B. Improper Correction

• The opposite character: quick-tempered, petty, or bitter.

• Such correction causes resentment and damages friendship.

• Correction must be therapeutic, not punitive.

• C. Varieties of Correction

• Simple (haplē) correction: straightforward reproof.

• Mixed (miktē): reproof blended with praise and encouragement.

• Considered a “fine art” (poikilē philotechnia) requiring discernment and emotional intelligence.

• D. Rules of Application

• Should not be constant or public unless appropriate.

• Avoid embarrassing students before others.

• Correction can also occur among peers or even upward—from student to senior—if done respectfully.

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• IX. Observation of Character Types

• A. Typology of Students

• Philodemus describes students as:

  • Eupathēs (impressionable and docile).
  • Apathēs (obstinate, in need of restraint).
  • Asthenēs (weak or unteachable).
  • Aischroēthēs (of “ugly disposition”).

• Others may be lazy, undisciplined, or slow to progress due to lack of long-term example.

• B. Role of Example

• Students imitate their leaders’ faults as well as virtues—a warning to instructors.

• DeWitt cites Plutarch’s anecdote of students copying Aristotle’s lisp or Plato’s stoop.

• C. Common Moral Weaknesses

• Desire for public recognition and honor (philotimia).

• Irritation under correction.

• Conceit and failure to value quiet friendship.

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• X. The Analogy with Medicine

• A. Philosophical Therapy

• Epicurean moral correction paralleled medical practice:

  • The sage was a physician of the soul.
  • Students were patients in need of continual treatment.

• B. Illustrations from Philodemus

• Avoiding moral guidance is like refusing medical treatment.

• A mistaken correction does not justify rejecting all correction—just as a wrong diagnosis does not discredit all medicine.

• Repeated corrections correspond to repeated purgatives; persistence is necessary for cure.

• C. Duty of the Moral Physician

• The wise man continues to help even the seemingly incurable.

• Failure to reform a student is no excuse to abandon him.

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• XI. Summary of the Epicurean Organizational Model

  Rank	Greek Term	Description / Function
  1	Sophos	The wise leader; model of moral perfection; “father-confessor.”
  2	Philosophos	Associate leader; advanced in wisdom; helps guide others.
  3	Symbiōtai / Familiares	Inner circle of committed companions; responsible for mutual correction.
  4	Philologos	Junior teacher of literature; assists in formation and discipline.
  5	Katēgētēs	Local guide or group leader of smaller circles.
  6	Menos / Katēchoumenos	New students or recruits under correction.

  • *Hierarchy based on moral advancement, not formal rank.**

  All united by gratitude toward Epicurus and friendship toward one another.

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• XII. Ethical and Spiritual Mission

• A. Perpetual Proclamation

• Each member was an apostle of the true philosophy, called to spread Epicurean teaching.

• The final aim was purification of the soul, parallel to medicine purifying the body.

• B. The Psychiatric Parallel

• DeWitt closes by calling Epicurean leaders “genuine psychiatrists,” emphasizing their psychological insight and moral therapy.

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• XIII. Discussion and Reflection Topics

• Authority vs. Equality

  • How does a community preserve mutual friendship under hierarchical mentorship?
  • Does the pledge of obedience to Epicurus limit freedom of inquiry?

• Therapy and Education

  • How do Epicurean methods anticipate modern “therapeutic” approaches to teaching and counseling?

• Comparison with Other Schools

  • Contrast with the Stoic ideal of rational autonomy or the Platonic structure of the Academy.
  • How unique was the Epicurean emphasis on personal correction and confession?

• Modern Parallels

  • Could such a model work in contemporary ethical or educational communities?
  • What elements—such as gratitude and gentle correction—retain universal value?

• Historical Interpretation

  • How reliable is DeWitt’s reconstruction, given the fragmentary state of Philodemus’ text?

  • What alternate readings could modern scholars offer?

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• XIV. Concluding Synthesis

• Epicurean groups functioned as communities of moral therapy, blending philosophy, friendship, and psychological insight.

• Their success lay in maintaining mutual goodwill and emotional intelligence under a shared devotion to the founder.

• DeWitt portrays them not as ascetic schools but as living brotherhoods, each member striving toward the same goal—freedom from pain through the cultivation of wise pleasure, friendship, and gratitude.