He proclaimed that beings in immortal felicity neither suffered vexation in themselves nor caused vexation to others--neither showed anger nor favour to particular persons.

The doctrine that they were the working managers in the affairs of the Cosmos, celestial and terrestrial, human and extra-human, he not only repudiated as incompatible with their attributes, but declared to be impious, considering the disorder, sufferings, and violence, everywhere visible.

He disallowed all prophecy, divination, and oracular inspiration, by which the public around him believed that the gods were perpetually communicating special revelations to individuals, and for which Sokrates had felt so peculiarly thankful.[15] It is remarkable that Stoics and Epicureans, in spite of their marked opposition in dogma or theory, agreed so far in practical results, that both declared these two modes of uneasiness (fear of the gods and fear of death) to be the great torments of human existence, and both strove to remove or counterbalance them.
So far, the teaching of Epicurus appears confined to the separate happiness of each individual, as dependent upon his own prudence, sobriety, and correct views of Nature.

But this is not the whole of the Epicurean Ethics.

The system also considered each man as in companionship with others; The precepts were shaped accordingly, first as to Justice, next as to Friendship.