  Epicureans were largely excluded from the philosophical project of synthesizing Academic, Peripatetic, and Stoic doctrines which came to prominence beginning in Philodemus’ own day. The Epicureans themselves had a reputation for doctrinal orthodoxy and for attributing any or all of their true statements to one or more of the school’s founders (cf. Numenius, On the Academics’ betrayal of Plato, fr. 24.22–36 = Eusebius, Praeparatio Evangelica 14.5.3 and Seneca, Letters to Lucilius 33.2–4). A number of later Epicureans relied almost exclusively on the earliest Epicurean texts, never mentioning those of later generations. This is most famously the case for Philodemus’ contemporary, Lucretius, but also for the second century CE Epicurean Diogenes of Oenoanda. The same tendency can be seen in other philosophers, as well: Seneca cites sayings of Epicurus, on the grounds that the truth is common property, while the Academic Plutarch attacks texts of the first-generation Epicurean Colotes. Philodemus’ own texts, however, along with those of Demetrius of Laconia and Polystratus, show that there was indeed a good deal of infighting among members of the school, at least after its first generation, much of it centered on differing interpretations of the founders’ doctrines.