Works Cited
[1] The translator introduced this paragraph system in order to make possible to easily identify the passages in the French original. The original pagination from 1878 is kept in square brackets.
[2] Diogenes Laertius, Lives of Eminent Philosophers Book X, Section 9. Guyau adds “disciples” which does not appear in the Greek text. See R. D. Hicks: “his friends, so many in number that they could hardly be counted by whole cities”.
[3] See M. Tullius Cicero, Tusculanae Disputationes, Book IV; Academica, Book I, Section 2; Epistulae ad Familiares, Book XV, 19. The first philosophical writers in Rome where the Epicureans Amafinius, Rabirius, and Catius – extremely mediocre writers, according to Cicero. The great poet and philosopher Lucretius appears after them.
[4] Tusculanae Disputationes, IV, 3. T.N. Here, the translation choice was to keep Guyau’s phrasing. The original and extended quote is “To fill the gap their silence left came the voice of C. Amafinius, and by the publication of his works the crowd had its interest stirred, and flocked to the teaching he advocated in preference to any other, whether because it was so easy to grasp, or because of the seductive allurements of pleasure, or possibly also because, in the absence of any better teaching, they clung to what there was.”
[5] De Finibus Bonorum et Malorum, Book II, Section XV.
[6] De Finibus Bonorum et Malorum, Book II, Section XIV. “himself and his friends [Epicureans] there have been so many later champions of his theory, which somehow or other enlists the support of that least competent but most powerful adherent, the general public.”
[7] Lucian, Alexander, 61. Guyau’s translation is shorter, for he abbreviates the Greek original text. The original reads: “Epicurus, a man truly saintly and divine in his nature, who alone truly discerned right ideals and handed them down, who proved himself the liberator of all who sought his converse”.
[8] Confessions, Book VI, XXVI, “I used to argue with my friends Alypius and Nebridius about the limits of good and evil. Had I not believed that the soul, and the rewards we have deserved, persist after death, which Epicurus did not, I would have given the victory in my mind to Epicurus. Moreover, I used to ask, if we were immortal and lived in perpetual pleasures of the flesh with no fear of being deprived, why were we not happy?” Thus, it was simply time that separated Epicurus from Saint Augustine. Guyau indicates the wrong reference.
[9] Italic in the original.
[10] T.N. Guyau uses the French utilitaire, designating self-interested moral behaviour.
[11] T.N. Parentheses were added in order to separate clauses which are part of a same long sentence in Guyau’s original.