This theory did not, however, reduce morality to bestial self-indulgence. If profligate pleasures could be had free from mental apprehensions of another world and of death and pain and disease in this, and if they brought with them guidance as to their own proper restriction, there would be no reason whatever to blame a man for filling himself to the full of pleasures, which brought no pain or sorrow, that is, {224} no evil, in their train. But (Epicurus argues) this is far from being the case. Moreover there are many pleasures keen enough at the time, which are by no means pleasant in the remembering. And even when we have them they bring no enjoyment to the highest parts of our nature. What those 'highest parts' are, and by what standard their relative importance is determined, Epicurus does not say. He probably meant those parts of our nature which had the widest range in space and time, our faculties, namely, of memory and hope, of conception, of sight and hearing. Moreover there are distinctions among desires; some are both natural and compulsory, such as thirst; some are natural but not compulsory, as the desire for dainties; some are neither natural nor compulsory, such as the desire for crowns or statues. The last of these the wise man will contemn, the second he will admit, but so as to retain his freedom. For independence of such things is desirable, not necessarily that we may reduce our wants to a minimum, but in order that if we cannot enjoy many things, we may be content with few. "For I am convinced," Epicurus continues, "that they have the greatest enjoyment of wealth, who are least dependent upon it for enjoyment." Thus if Epicurus did not absolutely teach simplicity of living, he taught his disciples the necessity of being capable of such simplicity, which they could {225} hardly be without practice. So that in reality the doctrine of Epicurus came very near that of his opponents. As Seneca the Stoic observed, "Pleasure with him comes to be something very thin and pale. In fact that law which we declare for virtue, the same law he lays down for pleasure." One of the chief and highest pleasures of life Epicurus found in the possession of friends, who provided for each other not only help and protection, but a lifelong joy. For the 'larger friendship' of the civic community, Epicurus seems to have had only a very neutral regard. Justice, he says, is a convention of interests, with a view of neither hurting or being hurt. The wise man will have nothing to do with politics, if he can help it.