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Epictetus was a crippled Greek slave of Phrygia during Nero's reign (54-68 CE) who heard lectures by the Stoic Musonius before he was freed. Expelled with other philosophers by the emperor Domitian in 89 or 92 he settled permanently in Nicopolis in Epirus. There, in a school which he called 'healing place for sick souls', he taught a practical philosophy, details of which were recorded by Arrian, a student of his, and survive in four books of Discourses and a smaller Encheiridion, a handbook which gives briefly the chief doctrines of the Discourses. He apparently lived into the reign of Hadrian (117-138 CE).
Epictetus was a teacher of Stoic ethics, broad and firm in method, sublime in thought, and now humorous, now sad or severe in spirit. How should one live righteously? Our god-given will is our paramount possession, and we must not covet others'. We must not resist fortune. Man is part of a system; humans are reasoning beings (in feeble bodies) and must conform to god's mind and the will of nature. Epictetus presents us also with a pungent picture of the perfect (Stoic) man.
The Loeb Classical Library edition of Epictetus is in two volumes.
480 pages, Hardcover
First published March 9, 2012
"You mean, then, that when you approach me you will not pay attention to me?"
"No, I pay attention only to myself. But if you wish me to say that I pay attention to you too, I tell you that I do so, but only as I pay attention to my pot."
Men act like a traveller on the way to his own country who stops at an excellent inn, and, since the inn pleases him, stays there. Man, you have forgotten your purpose; you were not traveling to this but through it. Pg. 407, Book II.23.For Epictetus, the base for all action is cultivation of the mind and soul before God (the God referred to being Zeus and not the Judeo-Christian God gaining notoriety in Rome at this time). “Make it your wish to appear beautiful in the sight of God. Set your desire upon becoming pure in the presence of your pure self and of God.” Pg. 345, Book II.18. The external world must be evaluated with care to understand why there is desire for anything else. The trappings of possessions and prestige prevent true growth.
Whenever you mix in society, whenever you take physical exercise, whenever you converse, do you not know that you are nourishing God, exercising God? You are bearing God about with you, you poor wretch, and know it not! Do you suppose I am speaking of some external God, made of silver or gold? It is within yourself that you bear Him, and do not perceive that you are defiling Him with impure thoughts and filthy actions. pg. 257, Book II.8.
That is why the philosophers admonish us not to be satisfied with merely learning, but to add thereto practice also, and then training. For in the course of years we have acquired the habit of doing the opposite of what we learn and have in use opinions which are the opposite of the correct ones. If, therefore, we do not also put in use the correct opinions, we shall be nothing but interpreters of other men’s judgments. For who is there among us here and now that cannot give a philosophical discourse on good and evil? {…} So, although we are unable even to fulfill the profession of man, we take on the additional profession of the philosopher- so huge a burden! pgs. 265, 267, Book II.9.