Continuidad y ruptura en el ideario político y social epicúreo: Epicuro, Lucrecio, Filodemo y Diógenes de Enoanda

Abstract

Este articulo analiza el ideario politico y social epicureo a partir de las afirmaciones atribuida al mismo Epicuro que recomiendan no hacer politica (mē politheuestai), y vivir alejado (lathe biosas), teniendo en cuenta ademas el impacto que tales postulados causaron entre los contemporaneos que no seguian su doctrina. Luego, se centra en ver como evolucionan estas ideas en los epicureos posteriores y que concepciones de la politica se desprenden de los textos de Lucrecio, Filodemo de Gadara y Diogenes de Enoanda. Las conclusiones apuntan a demostrar que, contrariamente a lo que sostuvo Eusebio de Cesarea, los epicureos posteriores al maestro del Jardin implementaron cambios o desarrollos en la manera de concebir la participacion en la vida publica. En el caso de Lucrecio la participacion en la vida politica se hace presente a traves de su relacion con Cayo Memmio, propretor de Bitinia, mientras que Filodemo de Gadara, por su lado, parece no solo influir en la toma de decisiones politicas de su protector, Lucio Calpurnio Pison, sino ademas en la concepcion y construccion de una villa en Herculano que bien puede considerarse como modelo de una sociedad filosofica. Finalmente, el epicureo del siglo II d. C, Diogenes de Enoanda, que escribe sobre un muro en el agora de su ciudad para transmitir la doctrina filosofica epicurea a todo su pueblo, revela su sueno de un ideal de ciudad segun el modo de vida de los sabios, semejantes a los dioses. Ya no habra mas alejamiento de la politica, ni vida alejada de la ciudad, el epicureismo mismo terminara por proponer y practicar un modelo politico acorde con el resto de su doctrina en el seno de la vida publica. Palabras clave: Epicureismo, filosofia antigua, hedonismo, politica. Abstract Continuity and disruption in the Epicurean political and social ideology: Epicurus, Lucretius, Philodemus and Diogenes of Oenoanda This article analyzes the Epicurean political and social ideology from the statements attributed to Epicurus himself, which recommend not to make any kind of politics (mē politheuestai), and to live away (lathe biosas), also taking into account the impact that these assumptions caused between contemporary whose did not follow his doctrine. Then, it focuses on seeing how these ideas evolve in the later Epicureans and what politics ideas emerge from the texts of Lucretius, Philodemus of Gadara and Diogenes of Oenoanda. The findings point to show that, contrary to what Eusebius said, those Epicureans who appeared after the kindergarten’s teacher implemented changes or developments in the way of thinking about participation in public life. In the case of Lucretius' participation in political life, he is present through its relationship with Gaius Memmius, propraetor of Bithynia, while Philodemus of Gadara, by his own, seems not only to influence the politics decisions of his patron, Lucius Calpurnius Piso, but also in the design and construction of a villa in Herculaneum that can be regarded as a model of a philosophical society. Finally, the Epicurean of the second century a.C., Diogenes of Oenoanda, who writes on a wall in the main square of his city to pass on the Epicurean philosophical doctrine to all his people, reveals his dream of an ideal city as a way of life of the wise people, like the gods. There will be not, neither any separation from politics, nor a life far from the city. The Epicureanism itself will end because of proposing and practicing a political model in line with the rest of his doctrine within public life. Keywords: Epicureanism, ancient philosophy, hedonism, politics.