Welcome to Episode 208 of Lucretius Today. This is a podcast dedicated to the poet Lucretius, who wrote "On The Nature of Things," the most complete presentation of Epicurean philosophy left to us from the ancient world. Each week we walk you through the Epicurean texts, and we discuss how Epicurean philosophy can apply to you today. If you find the Epicurean worldview attractive, we invite you to join us in the study of Epicurus at EpicureanFriends.com, where you will find a discussion thread for each of our podcast episodes and many other topics. This week we continue our discussion of Book Two of Cicero's On Ends, which is largely devoted Cicero's attack on Epicurean Philosophy. Going through this book gives us the opportunity to review those attacks, take them apart, and respond to them as an ancient Epicurean might have done, and much more fully than Cicero allowed Torquatus, his Epicurean spokesman, to do. Follow along with us here: Cicero's On Ends - Complete Reid Edition. Check any typos or other questions against the original PDF which can be found here.

This week we move continue in Section XVIII:

XVIII. But suppose that a man who does some unprincipled act is not only crafty, but also all-powerful, as was M. Crassus (who nevertheless used to rely on his own form of good) and as at the present time our friend Pompeius is, to whom we must feel obliged for his upright conduct, since he might have been as wicked as he pleased, without fear. Again how many unjust deeds may be committed, which no man is permitted to blame! If a friend of yours on his death-bed asks you to hand over his property to his daughter, and does not record the fact anywhere, as Fadius did, nor mention it to any one, what will you do? You, personally, would hand it over; possibly Epicurus himself would; so Sextus Peducaeus, the son of Sextus, who has left behind him a son, our friend, in whom are mirrored his culture and his integrity; he being not only a scholar, but the best and most just of men, though no one knew that such a request had been made to him by Gaius Plotius, a Roman knight of distinction belonging to Nursia, yet did actually come to the lady, and explained to her the husband’s commission, when she had no suspicion of it, and then handed over to her the property. But, as you assuredly would have acted in the same way, I put the question to you whether you do not see how the power of nature is exalted by the fact that you, who determine all your actions by your own convenience and your own pleasure, as you your- selves declare, do in spite of that so act as to make it plain that you are guided not by pleasure but by duty, and that natural uprightness has more influence with you than your perverted philosophy? If, says Carneades, you know that a snake is concealed somewhere and that some one, by whose death you will gain, is intending to sit down on it unawares, you will do a rascally action, if you do not warn him not to sit down. But still, you would not be punished, for who could prove that you knew? But I am too diffuse, since it is clear that unless equity, faith and justice spring from nature, and if all these virtues be estimated by interest, a good man cannot anywhere be discovered, and enough has been said about this matter by Laelius in my volume about the commonwealth.