EpicureanEpikurisma ethicsetiko isestas ahedonisma hedonistformo formde of virtue ethicsvirtetiko. [[Epikuro]] "...presented aprezentis sustainedsubtenan argumentargumenton thatke pleasureplezuro, correctlyĝuste understoodkomprenita, willkoincidu coincidekun with virtuevirto."<ref>[http://plato.stanford.edu/entries/ethics-ancient/#9 Ancient Ethical Theory], ''Stanford Encyclopedia of Philosophy''.</ref> HeLi rejectedmalakceptis thela extremismekstremismon ofde the [[Cyrenaics]]Cirenistoj, believingen somela pleasureskredo andke indulgenceskelakj toplezuroj bekaj detrimentalkontentigoj topovas humanesti beingsmalprofitaj por la homaj estaĵoj. [[EpicureanismEpikurismo|EpicureansEpikuristoj]] observedobservis, thatke indiscriminatesendiskriminaciata indulgencekontentigo sometimespovas resultedfoje inrezulti negativeen consequencesnegativaj konsekvencoj. SomeKelkaj experiencesespertoj wereestis thereforetiele rejectedmalakceptitaj outforen, ofkaj hand,kelkaj andneplezuraj someespertoj unpleasantestis experiencesakceptitaj endureden inla theestanteco presentpor tocertigi ensurepli abonan bettervivon lifeen inla the futureestonteco. ToPor EpicurusEpikuro, thela ''summumplej bonum''granda bobo, orestas greatest good[[prudento]], wasplenumita prudence,pere exercisedde throughmoderado moderationkaj and cautionsinzorgo. ExcessiveTroa indulgencekontentigo canpovas beesti destructivedetrua toal pleasureplezuro andkaj canpovas eveneĉ leadkonduki toal pain[[doloro]]. For example, eating one food too often makes a person lose a taste for it. Eating too much food at once leads to discomfort and ill-health. Pain and fear were to be avoided. Living was essentially good, barring pain and illness. Death was not to be feared. Fear was considered the source of most unhappiness. Conquering the fear of death would naturally lead to a happier life. Epicurus reasoned if there were an afterlife and immortality, the fear of death was irrational. If there was no life after death, then the person would not be alive to suffer, fear or worry; he would be non-existent in death. It is irrational to fret over circumstances that do not exist, such as one's state of death in the absence of an afterlife.<ref name="SahakianSahakian1966"/> pp. 37-38.
== Plej konataj etikistoj kaj iliaj etikaj sistemoj ==
