Introduction
Humanity constantly seeks happiness in different material and spiritual matters. Through the centuries, people have been referring to various philosophical studies to find the key answer to happiness and how to satisfy it. The teachings of Roman and Greek philosophers offer their ideas on content life leading. Epicureanism’s death and gods’ notions change people’s lives impacting comfort creation and joy search in different aspects, so the need for happiness fulfillment through ethical components will be discussed.
Discussion
The first idea behind the philosophy of Epicureanism is that happiness fulfillment is ensured by the adequate perception of the death concept. The teaching calls to avoid thinking about death because it distracts people from their current existence and hinders them from implementing practical actions and things (Lucretius 2001/50 B.C.E.). Such a point proves that humanity cannot resist the nature of termination, although the fear of punishment that comes with death is always present (Lucretius 2001/50 B.C.E.). It is important to be familiarized with the soul’s essence to focus more on a feature of human beings than the physical aspect. Such an approach helps to build healthy relations with people around.
The realization of death and its correct treatment is crucial because it helps humanity find the right path to happiness realization. People constantly question the terms of joy, comfort, and satisfaction because death is the outcome. Even Epicurus stating his philosophical research, cannot define this notion precisely, describing it in an ambiguous way (Lucretius 2001/50 B.C.E.). Eventually, I agree with his study and death interpretation because to be happy, a person has to focus way of a lifetime and the nature of a soul (Lucretius 2001/50 B.C.E.). It fosters to search for happiness in making goodness for others, instead of worrying about death.
The second idea behind Epicureanism states that the gods’ existence impacts happiness by people’s interpretation of this existence. Gods enjoy immortal and peaceful lives far from people’s material world and problems (Lucretius 2001/50 B.C.E.). Based on this statement, a person can find joy by separating themselves from the problems of the physical world, concentrating on the peacefulness of mind and goodness of life. On the other hand, according to Epicurus, the remoteness of gods from people decreases their blessedness (Lucretius 2001/50 B.C.E.). It means the existence of gods becomes a counter-example to be followed. The state of human happiness is directly impacted by this philosophy because it breaks some people’s beliefs and creates fears of vulnerability.
Consequently, the first argument, where creating goodness for other people by the example of gods, contradicts the second argument, where gods are not interested in people’s welfare. I disagree with this philosophical statement, as the gods’ activity is a strong driver for the anti-anarchical disposition of the world. Being self-sufficient and free from distress they motivate people for goodness (Lucretius 2001/50 B.C.E.). Living under established rules leads to order and common social responsibility, eventually creating a favorable environment for happiness.
Conclusion
Conclusively, the philosophy of Epicureanism discovers the sense of happiness revealed through the impact of the death notion and gods’ existence on humanity. People are prone to possess a high rate of fear of death moment. Epicureanism offers to focus on lifetime activity instead of death, which eventually leads to happiness. The philosophy of gods’ existence is involved in this research and emphasizes the behavior of gods as an example to follow. Gods separate themselves from humanity, making people acquire some level of despair, which negatively impacts their happiness. The bottom line of this research is the people’s angle of vision on the given problem, which defines the balance between joyful life and depression.
References
Lucretius (2001). On the nature of things (M.F. Smith, Trans.). Hackett Publishing Company. (Original work published 50 B.C.E.)