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|+||**20. We assume that physical pleasure is unlimited, and that unlimited time is required to procure it. But through understanding the natural goals and limits of the body, and by dissolving the fear of eternity, we produce a complete life that has no need of infinite time. The wise man neither flees enjoyment, nor, when events cause him to exit from life, does he look back as if he has missed any essential aspect of life.**|
|+||Alternate Translations: Bailey: The flesh perceives the limits of pleasure as unlimited and unlimited time is required to supply it. But the mind, having attained a reasoned understanding of the ultimate good of the flesh and its limits and having dissipated the fears concerning the time to come, supplies us with the complete life, and we have no further need of infinite time. But neither does the mind shun pleasure, nor when circumstances begin to bring about the departure from life, does it approach its end as though it fell short in any way of the best life. Strodach: The body takes the limits of pleasure to be infinite, and infinite time would provide such pleasure. But the mind has provided us with the complete life by a rational examination of the body’s goals and limitations and by dispelling our fears about a life after death, and so we no longer need unlimited time. On the other hand, [the mind] does not avoid pleasure, nor, when conditions occasion our departure from life, does it come to the end in a manner that would suggest that it had fallen short in any way of the best possible existence.|
|+||Letter to Menoeceus: Many people, however, flee from death as if it were the greatest of evils, while at other times these same people wish for death as a rest from the evils of life. But the wise man embraces life, and he does not fear death, for life affords the opportunity for happiness, and the wise man does not consider the mere absence of life to be an evil. Just as he chooses food not according to what is most abundant, but according to what is best; so too, the wise man does not seek to live the life that is the longest, but the happiest. And so he who advises a young man to live well, and an old man to die well, is a simpleton, not only because life is desirable for both the young and the old, but also because the wisdom to live well is the same as the wisdom to die well. Equally wrong was the man who said: ‘Tis well not to be born, but when born, tis well to pass with quickness to the gates of Death.’ If this was really his opinion, why then did he not end his own life? For it was easily in his power to do so, if this was really his belief. But if this man was joking, then he was talking foolishly in a case where foolishness ought not be allowed.|
|+||NewEpicurean Commentary: Bodily pleasures seem unlimited, and so the body seems to wish to live forever. But the mind, recognizing that Nature does not allow the body to live forever, and recognizing that there is nothing to fear in the eternal time after death, guides us to a complete and optimal life, and we then realize that we no longer have the need for an unlimited time. Even though the mind enjoys pleasure, the mind does not feel remorse when the end of life approaches, so long as the mind has led the person to live the best life possible to him according to Nature.|