This paper argues that Cicero’s critique of Epicureanism in De finibus is motivated by a concern about its degrading effect on the moral sensibility of Rome’s best men. In place of earlier objections to Epicureanism, which centered on its inability to explain or recommend the virtuous conduct of Roman maiores, De finibus focuses on its inability to do so properly and, more prospectively, to assist boni in the work of maintaining the dignity and respectability of Roman civic life. Responding to optimates like Cassius who claimed that Epicureanism was compatible with Roman politics because it treats virtue as being necessary for pleasure, Cicero holds that instrumentalizing virtue in this way is actually a grave corruption of it. Not only do Epicureans debase politics by reducing it to considerations of utility alone: they also introduce deeper forms of civic confusion by distorting and abusing the very idea of honorableness.

本文认为，西塞罗在De finibus中对伊壁鸠鲁主义的批判是出于对它对罗马最优秀人物道德敏感性的贬低影响的担忧。早期对伊壁鸠鲁主义的反对主要集中在无法解释或推荐罗马maiores 的美德行为，De finibus的重点是无法正确地做到这一点，并且更具前瞻性地帮助博尼在维护罗马公民生活的尊严和体面的工作中。卡西乌斯声称伊壁鸠鲁主义与罗马政治兼容，因为它将美德视为享乐所必需的，对此西塞罗认为，以这种方式工具化美德实际上是对美德的严重腐蚀。伊壁鸠鲁主义者不仅通过将政治简化为仅考虑功利来贬低政治：他们还通过扭曲和滥用荣誉的概念来引入更深层次的公民混乱形式。