晚期古希腊哲学的帷幕上曾一度璀璨夺目，那就是哲学的伦理化转向。作为延续六世纪之久的花园学派创始人，伊壁鸠鲁因提出著名的快乐学说而名垂史册，他的学说被其历代弟子奉为信条，在其死后，他本人也被追随者奉若神明。以准则学和物理学为基础，快乐学说构成了伊壁鸠鲁伦理学的全部内容，是伊壁鸠鲁哲学体系的中心所在。这是一种关于人生目的和生命意义的学说，它的提出与伊壁鸠鲁所处的时代紧密相关。公元前四世纪左右，神秘主义怀疑主义泛滥成灾，极大地诱惑了人们的心灵，僵化了的柏拉图主义也丝毫不能给烦忧的灵魂提供栖息的家园。面对时代的困惑，伊壁鸠鲁一改哲学为理论而理论的思辨精神，主张哲学要医治人的灵魂，而根本的解决之道就是“身体的健康”和“灵魂的无烦忧”，伊壁鸠鲁把身体的快乐纳入哲学的视野，把精神快乐放置核心的位置，强调静态快乐的持久性。他对自然表现了极大的推崇，他坚信人类的认识能力和真理的存在，他重视个人的独创精神，追求人的自由解放。可以说伊壁鸠鲁倡导了一种积极主动健康愉快的现实主义风格的自我提高生活方式，他本人更是以身作则，倡导积极、现实、节制的快乐主义。他追求自然快乐，但从不曾纵于享乐。然而，在我们的文化视野内伊壁鸠鲁的快乐学说总是被冠以“享乐主义”的恶名。本文所作的就是关于伊壁鸠鲁快乐主义理论的研究，结合同时代存留的史料记载及现有的资料评论，试图在研究的整体性和逻辑性上强调伊壁鸠鲁自身的思想轨迹，并尝试从当时已有的社会思想层面出发，从伊壁鸠鲁的生平、著作以及一些有价值的研究成果着手，对快乐学说的背景渊源、结构范畴、深远影响等方面进行深入探讨，以期全面客观地梳理伊壁鸠鲁快乐学说的构架，并试图在此事实证明之上定位伊壁鸠鲁快乐主义哲学的崇高价值和历史地位，以展示古希腊晚期哲学帷幕上的一抹璀璨。

There was a great success had been acquired in late ancient Greek Philosophy, and it was called the ethicization trend of philosophy. As a founder of garden school, Epicurus was famed for his Epicurean hedonism. Epicurean hedonism is based on the rules and physics, and it composes all the content of his ethnics, we could say it is a center of his philosophy. This is a theory about life of human being, and it is closely related to the temporal social reality, at that time mysticism and skepticism were the rage and lured people and the Platonism which was corrupted could not cure people’s soul. In the face of baffle, Epicurus put forward a therapeutic philosophy. He considered philosophy should concern the physical pleasure and psychical pleasure and he put the psychical pleasure on the core, meanwhile, he emphasized the permanent static pleasure. So we could say that Epicurus created a new style in which people can develop and improve himself initiatively, healthily and happily. However, Epicurean hedonism is notorious in history.The theme of this thesis is the study of Epicurean hedonism. I will try to emphasize the train of thoughts of Epicurus logically and wholly and to discuss the cultural origin, content, structure and influence of Epicurean hedonism. Meanwhile, I will think about social and idealistic condition of the time. In a word, I want to make the structure of Epicurean hedonism more clear impersonally and try my best to indicate the eminent value and historical place of it.