The reciprocity of Justice was valid towards all the world; the reciprocity of friendship went much farther; it involved indefinite and active beneficence, but could reach only to a select few.  Epicurus insisted emphatically on the value of friendship, as a means of happiness to both the persons so united.  He declared that a good friend was another self, and that friends ought to be prepared, in case of need, to die for each other.  Yet he declined to recommend an established community of goods among the members of his fraternity, as prevailed in the Pythagorean brotherhood:  for such an institution (he said) implied mistrust.  He recommended efforts to please and to serve, and a forwardness to give, for the purpose of gaining and benefiting a friend, and he even declared that there was more pleasure in conferring favours than in receiving them; but he was no less strenuous in inculcating an intelligent gratitude on the receiver.  No one except a wise man (he said) knew how to return a favour properly.[16]

Virtue and happiness, in the theory of Epicurus, were thus inseparable.  A man could not be happy until he had surmounted the fear of death and the fear of gods instilled by the current fables, which disturbed all tranquillity of mind; until he had banished those factitious desires that pushed him into contention for wealth, power, or celebrity; nor unless he behaved with justice to all, and with active devoted friendship towards a few.  Such a mental condition, which he thought it was in every man’s power to acquire by appropriate teaching and companionship, constituted virtue; and was the sure as well as the only precursor of genuine happiness.  A mind thus undisturbed and purified was sufficient to itself.  The mere satisfaction of the wants of life, and the conversation of friends, became then felt pleasures; if more could be had without preponderant mischief, so much the better; but Nature, disburthened of her corruptions and prejudices, required no more to be happy.  This at least was as much as the conditions of humanity admitted:  a tranquil, undisturbed, innocuous, non-competitive fruition, which approached most nearly to the perfect happiness of the Gods.[17]

The Epicurean theory of virtue is the type of all those that make an enlightened self-interest the basis of right and wrong.  The four cardinal virtues were explained from the Epicurean point of view. Prudence was the supreme rule of conduct.  It was a calculation and balancing of pleasures and pains.  Its object was a judicious selection of pleasures to be sought.  It teaches men to forego idle wishes, and to despise idle fears. Temperance is the management of sensual pleasures.  It seeks to avoid excess, so as on the whole to extract as much pleasure as our bodily organs are capable of affording. Fortitude is a virtue, because it overcomes fear and pain.  It consists in facing danger or enduring pain, to avoid greater possible evils. Justice is of