本論文是從伊比鳩魯學派的觀點來分析莎士比亞的《哈姆雷特》。《哈姆雷特》之所以非常出名是因為哈姆雷特王子本人的刻畫動人，而本人認為這刻劃深受伊比鳩魯學派影響。伊比鳩魯學派強調透過理性得到「安寧」(ataraxia)，一種沒有痛苦的狀態 (無論是身體的還是心靈的)並藉此達到一種身體與心靈無痛的極樂境界。因伊比鳩魯學派強調享樂，這個學派常常被批評是包裝過的享樂主義。儘管如此，有鑑於伊比鳩魯學派挑戰了柏拉圖、亞里斯多德、和基督教的主流思想，該流派在文藝復興時期廣受歡迎，並對後來西方文化的形塑有其影響性。本論文將聚焦伊比鳩魯學派與《哈姆雷特》之間的相互形塑，並藉此重新審視其主人翁的哲學底蘊，例如: 哈姆雷特王子對「安寧」(ataraxia)的追求、他對情感和慾望的接納、他對友誼的看法、和他與死亡保持的距離。雖然哈姆雷特王子一開始認為伊比鳩魯哲學與復仇背道而馳，但該矛盾在故事的推進當中開始逐漸收斂並融合，例如: 他在獨白中所運用的論證方法、他與母親的真誠言談、以及他在最後一幕因伊比鳩魯—基督教融合而產生的「安寧」(ataraxia)。透過重建伊比鳩魯學派與《哈姆雷特》之間的對話，本論文主張莎士比亞為其筆下悲劇英雄賦予了全新的視角，並藉此重新詮釋了文藝復興復仇劇。

This thesis is an Epicurean reading of Shakespeare’s Hamlet, focusing on the influence of classical philosophy on English Renaissance revenge tragedy, itself born out of Seneca’s tragic tradition. Hamlet adheres to Senecan tragic conventions, which include influences from classical philosophy, specifically Stoic moral commentary. I argue Shakespeare’s characterization of Hamlet is also influenced by other schools of classical philosophy, specifically Epicureanism.
As a non-mainstream school of philosophy, Epicureanism has a unique view on what it means to live a good life. Epicureanism emphasizes ataraxia (equanimity), a state without pain (both physical and psychological), which is seen as the basis of pleasure. It is often misunderstood as a hedonist philosophy due to its emphasis on pleasure, yet it stresses that correct knowledge (reason) is the only way a person can attain ataraxia to truly enjoy pleasure. Epicureanism had many critics throughout history, such as Platonism, Aristotelianism, Stoicism, and Christianity, who attacked Epicureanism for its hedonism, self-contradictory doctrines, political minimalism, and atheism. Even so, it generated great interest and genuine debate, especially after De Rerum Natura, an Epicurean treatise by Lucretius, was rediscovered in the Renaissance. The challenge posed by Epicureanism to the Platonic-Aristotelian-Christian mainstream revolutionized Western society, which can be glimpsed through Shakespeare’s Hamlet.
This thesis argues that Prince Hamlet, though his characterization is still a matter of debate, is indubitably an Epicurean philosopher. I build upon existing arguments for Hamlet as an Epicurean, adding that many aspects of Epicureanism can be seen throughout the play—his pursuit of ataraxia, his acceptance of passions, his mode of friendship, and his materialist distance with death. Most importantly, my Epicurean reading of Hamlet adds a critical angle to the revenge tragedy genre, as it offers a solution to the dilemma between living morally and changing the world. Hamlet initially understands Epicurean philosophy to be at odds with revenge. However, Hamlet applies his philosophical training to the question of revenge, seen in his emotional reasoning and insistence on correct knowledge in the Hecuba soliloquy, his act of parrhesia (true speech) with Gertrude, his acknowledgment of human reason and the dangers of politics in the Fortinbras soliloquy, and his Epicurean-Christian ataraxia that he achieves at the end of the play. In turn, Hamlet’s Epicurean-Christian ataraxia facilitates his revenge against Claudius.

Table of Contents
Abstract ii
Acknowledgments v
Introduction 1
Chapter One. Epicureanism: The Peculiar Philosophy 5
1. The Tenets of Epicureanism 5
2. The Opponents of Epicureanism 11
3. Epicureanism During the Renaissance 16
4. The Importance of Epicureanism 18
Chapter Two. Prince Hamlet: The Peculiar Philosopher 21
1. The Stoic View 22
2. The Epicurean View 24
3. Evidence for an Epicurean Hamlet 27
3.1 The Pursuit of Ataraxia 27
3.2 The Acceptance of Passions 29
3.3 The Investment of Friendship 31
3.4 Hamlet’s Satire of Death 34
Chapter Three. Hamlet: The Peculiar Revenger 37
1. Revenge and Epicureanism 39
2. Conclusion 50
Works Cited 53

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