Philosophy In Lifo
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Paul M. Aijian, Ph.D. Prof, of Apologetics, Talbot Theological Seminary
T h e E p i c u r e a n W a y o f T i l e
the growth and development of all human potentialities, and to lead a man eventually to that enviable posi tion where one sees life as a whole made up of only the important parts rightly fitted together. It will be clear to the reader that such a principle functioning in this manner would act as a form of con trol. This control would be expressed first in the disciplines of personal living and secondly as a product in the flowering of a social ideal. A person endeavoring to live his life according to the direction of this principle would be forced to make many choices between those things which would implement his ideal of pleasure and those things which would tend to nullify its effective ness. This means that every judgment would have to be based upon the evaluation of the widest area of fact possible. No small-minded nor tem- peramentally-provincial personality would be competent to make a de cision. Only those decisions would be valid as a basis for action, or as em bracing the truth, and understanding as far as he had it in his capacity to do. The ideal of a judgment which is universally valid could be realized only if there were first a correspond ing universal knowledge upon which the judgment would be based. Since this ideal appears beyond the possibility of human accomplishment, the Epicurean way of life failed in the high and noble purpose to which it was dedicated. The gradually de clining power of the notion finally reduced it to the place where pleas ure became synonomous with a lack of discipline.' As a result of this, thinking men and women now recog nize pleasure not as a unifying prin ciple but as one of the most disinte grative powers with which personal and social living must grapple. END.
« ne of the principles, which has governed the selection of a way of life was suggested by the philoso pher Epicurus. According to the pat tern of discussion which is being fol lowed in this column, he was answer ing the second of the three major is sues confronting man, namely: What is man supposed to do while he is here? In seeking an answer Epicurus ex amined the nature of experience in order to find some common denomi nator to which the good in life might be reduced. He asked himself wheth er there was some element common to every phase of experience and true of every man in all ages by which the meaning of life could be demonstrated. It had become increas ingly clear that no adequate answer could be found in any interpretation which had its locus only in the phys ical world outside of its relationship to man. Truth was to be found in some constituent element of man’s inner life, and it was for this that he sought. Epicurus found a principle which he thought would prove ade quate, and he defined it as pleasure. He felt that philosophy could bridge the gap between the static and dy namic aspects of experience by way of pleasure rightly evaluated. It must be understood that the kind of pleasure which this philoso pher had in mind was not the pleas ure of undisciplined living to which so many people turn even today. Rather, he enunciated a principle which would operate within the con text of living to classify the various facets of experience and aid in mak ing discriminatory choices. Here was a noble effort to impart to life a profound ethical significance. Pleas ure was more nearly well-being. It included all those things necessary to balance one’s living, to promote
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