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The Golden Sayings of Epictetus
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96 pages, Paperback
Published October 26, 2007
About the author
Epictetus
1,073 books2,448 followersEpictetus was a Greek Stoic philosopher. He was probably born a slave at Hierapolis, Phrygia (present day Pamukkale, Turkey), and lived in Rome until his exile to Nicopolis in northwestern Greece, where he lived most of his life and died. His teachings were noted down and published by his pupil Arrian in his Discourses. Philosophy, he taught, is a way of life and not just a theoretical discipline. To Epictetus, all external events are determined by fate, and are thus beyond our control, but we can accept whatever happens calmly and dispassionately. Individuals, however, are responsible for their own actions which they can examine and control through rigorous self-discipline. Suffering arises from trying to control what is uncontrollable, or from neglecting what is within our power. As part of the universal city that is the universe, human beings have a duty of care to all fellow humans. The person who followed these precepts would achieve happiness.
Other language versions:
Epictète
Epícteto
Epiktet
Other language versions:
Epictète
Epícteto
Epiktet
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Displaying 1 - 30 of 124 reviews
December 28, 2017
Gold does not always glitter, and not all of these “Golden Sayings” of the Stoic philosopher Epictetus may appeal equally to the reader of today. Yet as the Golden Sayings unfold, they provide a compelling and persuasive opportunity for thoughtful readers to question the way in which they are living their lives.
Epictetus, a Greek by heritage, had been enslaved during the reign of the Roman emperor Nero; later, having gained his freedom, he had to leave Rome when a later emperor, Domitian, arbitrarily banned all philosophers from the city. Accordingly, he knew a good bit about the proverbial slings and arrows of outrageous fortune, and he was interested in the question of how one endures the misfortunes that befall us all.
It is worth noting that these Golden Sayings of Epictetus are not appearing in a form that was originally set forth by the philosopher himself. Indeed, the major works from Epictetus’ own life are his Discourses and his Enchiridion or Manual. The Golden Sayings were collected from these original documents by one Hastings Crossley, and thus represent a kind of quick distillation of Epictetus’ ideas. Crossley provides us with a quick, time-saving way of exploring the ideas of this important philosopher.
And indeed, much of what was written by a Greco-Roman philosopher born into slavery in the 1st century A.D. applies only too well to a modern American world where people allow themselves to be ensnared by materialism, technology, and an increasing willingness to demonize and dehumanize some designated “other.” I liked, for example, the way in which Epictetus writes at one point that “You know yourself what you are worth in your own eyes; and at what price you will sell yourself. For men sell themselves at various prices.” These words resonated only too clearly during the January 20, 2017 - January 20, 2021 time period, when the then-president of the United States of America clearly operated from a working premise that every person has his or her price. Stoicism, as Epictetus sets it forth, proceeds from the very different premise that a human being does not have to have a price.
Epictetus invites readers to reflect that we are mortal, and that we know that we will suffer in this life. That being said, each of us has the choice to accept with dignity those reversals in fortune that we cannot control or change. Acceptance is central to Stoic doctrine: “True instruction is this – to wish that each thing should come to pass as it does.” The true Stoic, in Epictetus’ reading of life, should “Have this thought ever present with thee – when thou losest any outward thing, what thou gainest in its stead; and if this be the more precious, say not, ‘I have suffered loss.’”
Characteristic in that regard is Epictetus’ statement about responding to the theft of a favorite possession: “The reason why I lost my lamp was that the thief was superior to me in vigilance. He paid, however, this price for the lamp – that in exchange for it, he consented to become a thief: in exchange for it, to become faithless.” The victim of the theft can choose to respond with dignity to this misfortune; the thief has already lowered himself, by allowing himself to act without dignity.
It should be no surprise that Epictetus, like so many Roman and Greco-Roman philosophers of Rome’s imperial era, looks back to Socrates as a model to be followed, writing that “If what philosophers say of the kinship of God and Man be true, what remains for men to do but as Socrates did – never, when asked one’s country, to answer, ‘I am an Athenian or a Corinthian,’ but ‘I am a citizen of the world.’” Epictetus also sounds very Socratic when he writes that “The beginning of philosophy is to know the condition of one’s own mind.”
With many of the classical philosophers – Plato and Aristotle both stand out in this regard – there is a suggestion that virtuous behavior is something that one can develop or implement, as a conscious habit of mind. Epictetus, too, follows in that tradition, writing that “You must know that it is no easy thing for a principle to become a man’s own, unless each day he maintain it and hear it maintained, as well as work it out in life.”
Along with all of the abstract philosophy, there is a fundamentally practical quality to Epictetus’ Golden Sayings, as when the philosopher addresses his reader, saying, “Wouldst thou have men speak well of thee? Speak well of them. And when thou hast learned to speak well of them, try to do good unto them, and thus thou wilt reap in return their speaking well of thee.” In the same vein, Epictetus is at his most ironic when he writes that “If you are told that such a one speaks ill of you, make no defence against what was said, but answer, ‘He surely knew not my other faults, else he would not have mentioned these only!’”
Epictetus, with his philosophy of accepting whatever fate God should choose to deal out to us, writes that “When we are invited to a banquet, we take what is set before us; and were one to call upon his host to set fish upon the table, or sweet things, he would be deemed absurd. Yet in a word, we ask the Gods for what they do not give; and that, although they have given us so many things!”
I understand the attraction of Epictetus’ “no-whining” philosophy, with his call to his readers to avoid “moaning and wailing over what comes to pass”. At the same time, however, I can’t help noting that, even if one is strong enough to accept the suffering in one’s own life uncomplainingly, I for one am not strong enough to witness the suffering of others without questioning why it has to happen. I’ve known too many good people who have suffered in a manner that seems fundamentally unjust, and have lamented my inability to help them. The cosmic unfairness of it all is an affliction, and none of Epictetus’ soothing words do a thing to comfort me in that regard.
At the same time, I must acknowledge that there is a definite attraction to Epictetus’ philosophy of dignity and restraint – especially in this time when so many people appear ready to throw away every semblance of dignity or restraint, if they think it will make them a celebrity or get them on TV. Epictetus offers us another way of looking at life, one that compels our attention and makes us want to live our lives in a way that will earn the respect of our contemporaries.
Epictetus, a Greek by heritage, had been enslaved during the reign of the Roman emperor Nero; later, having gained his freedom, he had to leave Rome when a later emperor, Domitian, arbitrarily banned all philosophers from the city. Accordingly, he knew a good bit about the proverbial slings and arrows of outrageous fortune, and he was interested in the question of how one endures the misfortunes that befall us all.
It is worth noting that these Golden Sayings of Epictetus are not appearing in a form that was originally set forth by the philosopher himself. Indeed, the major works from Epictetus’ own life are his Discourses and his Enchiridion or Manual. The Golden Sayings were collected from these original documents by one Hastings Crossley, and thus represent a kind of quick distillation of Epictetus’ ideas. Crossley provides us with a quick, time-saving way of exploring the ideas of this important philosopher.
And indeed, much of what was written by a Greco-Roman philosopher born into slavery in the 1st century A.D. applies only too well to a modern American world where people allow themselves to be ensnared by materialism, technology, and an increasing willingness to demonize and dehumanize some designated “other.” I liked, for example, the way in which Epictetus writes at one point that “You know yourself what you are worth in your own eyes; and at what price you will sell yourself. For men sell themselves at various prices.” These words resonated only too clearly during the January 20, 2017 - January 20, 2021 time period, when the then-president of the United States of America clearly operated from a working premise that every person has his or her price. Stoicism, as Epictetus sets it forth, proceeds from the very different premise that a human being does not have to have a price.
Epictetus invites readers to reflect that we are mortal, and that we know that we will suffer in this life. That being said, each of us has the choice to accept with dignity those reversals in fortune that we cannot control or change. Acceptance is central to Stoic doctrine: “True instruction is this – to wish that each thing should come to pass as it does.” The true Stoic, in Epictetus’ reading of life, should “Have this thought ever present with thee – when thou losest any outward thing, what thou gainest in its stead; and if this be the more precious, say not, ‘I have suffered loss.’”
Characteristic in that regard is Epictetus’ statement about responding to the theft of a favorite possession: “The reason why I lost my lamp was that the thief was superior to me in vigilance. He paid, however, this price for the lamp – that in exchange for it, he consented to become a thief: in exchange for it, to become faithless.” The victim of the theft can choose to respond with dignity to this misfortune; the thief has already lowered himself, by allowing himself to act without dignity.
It should be no surprise that Epictetus, like so many Roman and Greco-Roman philosophers of Rome’s imperial era, looks back to Socrates as a model to be followed, writing that “If what philosophers say of the kinship of God and Man be true, what remains for men to do but as Socrates did – never, when asked one’s country, to answer, ‘I am an Athenian or a Corinthian,’ but ‘I am a citizen of the world.’” Epictetus also sounds very Socratic when he writes that “The beginning of philosophy is to know the condition of one’s own mind.”
With many of the classical philosophers – Plato and Aristotle both stand out in this regard – there is a suggestion that virtuous behavior is something that one can develop or implement, as a conscious habit of mind. Epictetus, too, follows in that tradition, writing that “You must know that it is no easy thing for a principle to become a man’s own, unless each day he maintain it and hear it maintained, as well as work it out in life.”
Along with all of the abstract philosophy, there is a fundamentally practical quality to Epictetus’ Golden Sayings, as when the philosopher addresses his reader, saying, “Wouldst thou have men speak well of thee? Speak well of them. And when thou hast learned to speak well of them, try to do good unto them, and thus thou wilt reap in return their speaking well of thee.” In the same vein, Epictetus is at his most ironic when he writes that “If you are told that such a one speaks ill of you, make no defence against what was said, but answer, ‘He surely knew not my other faults, else he would not have mentioned these only!’”
Epictetus, with his philosophy of accepting whatever fate God should choose to deal out to us, writes that “When we are invited to a banquet, we take what is set before us; and were one to call upon his host to set fish upon the table, or sweet things, he would be deemed absurd. Yet in a word, we ask the Gods for what they do not give; and that, although they have given us so many things!”
I understand the attraction of Epictetus’ “no-whining” philosophy, with his call to his readers to avoid “moaning and wailing over what comes to pass”. At the same time, however, I can’t help noting that, even if one is strong enough to accept the suffering in one’s own life uncomplainingly, I for one am not strong enough to witness the suffering of others without questioning why it has to happen. I’ve known too many good people who have suffered in a manner that seems fundamentally unjust, and have lamented my inability to help them. The cosmic unfairness of it all is an affliction, and none of Epictetus’ soothing words do a thing to comfort me in that regard.
At the same time, I must acknowledge that there is a definite attraction to Epictetus’ philosophy of dignity and restraint – especially in this time when so many people appear ready to throw away every semblance of dignity or restraint, if they think it will make them a celebrity or get them on TV. Epictetus offers us another way of looking at life, one that compels our attention and makes us want to live our lives in a way that will earn the respect of our contemporaries.
November 9, 2010
Epictetus really gets under your skin.
These golden ideas comes from his lessons on Stoicism that
was recorded by one of his students. The philosophy is deceptively
simple, but effective. These simple tactics are helpful in facing the daily
stresses of life.
Want to Read
January 7, 2026Unannotated Book in F. Scott Fitzgerald's College of One
June 23, 2010
Memorable quotes:
"If thy brother wrongs thee, remember not so much his wrong-doing, but more than ever that he is thy brother. "
"If you hear that someone is speaking ill of you, instead of trying to defend yourself you should say: "He obviously does not know me very well, since there are so many other faults he could have mentioned"
"If thy brother wrongs thee, remember not so much his wrong-doing, but more than ever that he is thy brother. "
"If you hear that someone is speaking ill of you, instead of trying to defend yourself you should say: "He obviously does not know me very well, since there are so many other faults he could have mentioned"
April 17, 2012
Stoic philosophical musing that has a lot in common with Judaeo-Christian thought and can hold its own with any contemporary self-help manual.
February 22, 2022
A short freebie of sayings of the Greek philosopher. Some are very common sense, some I couldn't wrap my head around. He felt that happiness results from focusing our concern on what is up to us while not worrying about what is beyond our control. His idea of happiness was freedom from fear, worry, grief, and dependence upon luck.
To all my Goodreads friends!
To all my Goodreads friends!
October 1, 2014
Coming from strictly reading analytical philosophy for quite a few years, it was definitely time for some "continental" reading; and really, to what philosophy in general has been forced to relegate to, only the most passionate of hobbyists and academic pursuers would be interested in what the former doctrines are currently focused on-- an unfortunate struggle as the pool of purposeful and viable ideas continues to be ripped out of the hands of the analytics due to an ever-evolving specialized scientific world.
Epictetus, the Stoic philosopher with a flair towards the new-divine and cynicism has a lot to offer-- especially the glimpse he gives as the transition from the old religious doctrines struggle to fuse, or adapt to Judeo-Christian affairs. And in both of these doctrines, his Stoicism founds itself. Explaining how the human condition is nothing more than the mere image of God; and so completely rejecting all other "conditions" of a person as proceeding from her; therefore inferior in every way. And while there is no explanation as to their origin, or their nature (are they natural conditions?). They must be rejected, triumphed over. This all achieved through discipline, simplicity, modesty, piety and temperance. In essence, a form of moderate asceticism. All things following from the nature of the whole (God). Being a part of that nature, hence, all affairs - good and evil - are mere natural passings: there should never be a reason for sorrow or anger towards any and all happenings. As it is all the diction of God. So there may only be joy over "what he giveth, and what he taketh away."
But for a godless heathen like yours truly (Ignostic), the foundations of this Stoicism was something that I had a completely hard time accepting. For those of us that reject not necessarily a deity, but also denouncing any sort of imagery doctrines, we are forced to look introspectively at what one ought to do. Now, the human condition becomes the proper identifier of all persons, so one can not simply reject the propensities towards lust, avarice, malice and the overall "sinful" spectrum of people. And while we can all agree that there is certain instability when one lives her life like this, can we safely say that a proper balance between the radical and the temperate is a noble life? Heck, would we say that the joy of having a family is something that should be frowned upon; or the active search for comfort? The cynic-stoics would give a resounding "most definitely" to the latter two, but again, they place their person in the whole. But for those less fortunate that do not have a pocket God, our nature does not proceed from that whole, but precedes it. So now, we must nurture and analyze that condition: know that a rare stupor is natural. Forgive yourself if it is right, and move on. Really, all in moderation.
Nevertheless, I do consider myself a contemporary stoic-- it has been my therapy for the longest time; and so I will continue to implement it as I see fit-- I highly suggest all of you move on to his Discourses
Now excuse me, I have a day of gluttony - most-certainly earned - to begin.
Epictetus, the Stoic philosopher with a flair towards the new-divine and cynicism has a lot to offer-- especially the glimpse he gives as the transition from the old religious doctrines struggle to fuse, or adapt to Judeo-Christian affairs. And in both of these doctrines, his Stoicism founds itself. Explaining how the human condition is nothing more than the mere image of God; and so completely rejecting all other "conditions" of a person as proceeding from her; therefore inferior in every way. And while there is no explanation as to their origin, or their nature (are they natural conditions?). They must be rejected, triumphed over. This all achieved through discipline, simplicity, modesty, piety and temperance. In essence, a form of moderate asceticism. All things following from the nature of the whole (God). Being a part of that nature, hence, all affairs - good and evil - are mere natural passings: there should never be a reason for sorrow or anger towards any and all happenings. As it is all the diction of God. So there may only be joy over "what he giveth, and what he taketh away."
But for a godless heathen like yours truly (Ignostic), the foundations of this Stoicism was something that I had a completely hard time accepting. For those of us that reject not necessarily a deity, but also denouncing any sort of imagery doctrines, we are forced to look introspectively at what one ought to do. Now, the human condition becomes the proper identifier of all persons, so one can not simply reject the propensities towards lust, avarice, malice and the overall "sinful" spectrum of people. And while we can all agree that there is certain instability when one lives her life like this, can we safely say that a proper balance between the radical and the temperate is a noble life? Heck, would we say that the joy of having a family is something that should be frowned upon; or the active search for comfort? The cynic-stoics would give a resounding "most definitely" to the latter two, but again, they place their person in the whole. But for those less fortunate that do not have a pocket God, our nature does not proceed from that whole, but precedes it. So now, we must nurture and analyze that condition: know that a rare stupor is natural. Forgive yourself if it is right, and move on. Really, all in moderation.
Nevertheless, I do consider myself a contemporary stoic-- it has been my therapy for the longest time; and so I will continue to implement it as I see fit-- I highly suggest all of you move on to his Discourses
Now excuse me, I have a day of gluttony - most-certainly earned - to begin.
March 19, 2010
One of the first self-help books. A few of my favorite quotes...
"The key is to keep company only with people who uplift you, whose presence calls forth your best."
"Wealth consists not in having great possessions, but in having few wants. "
"There is only one way to happiness and that is to cease worrying about things which are beyond the power or our will. "
"Other people's views and troubles can be contagious. Don't sabotage yourself by unwittingly adopting negative, unproductive attitudes through your associations with others."
"The key is to keep company only with people who uplift you, whose presence calls forth your best."
"Wealth consists not in having great possessions, but in having few wants. "
"There is only one way to happiness and that is to cease worrying about things which are beyond the power or our will. "
"Other people's views and troubles can be contagious. Don't sabotage yourself by unwittingly adopting negative, unproductive attitudes through your associations with others."
January 17, 2020
Very insightful. I liked this one a lot.
Epictetus is one of my favorite philosophers!
4/5
Epictetus is one of my favorite philosophers!
4/5
January 14, 2021
It has really phrases, but I must disagree with some of them...
4,5 stars. Some phrases are mere tautologies or apeals to gods.
Overall they're loose, so no real theory on how to live a good life. (Hard to not call the book "rubbish" because of the bite-size format.)
Still, the good phrases are really good.
4,5 stars. Some phrases are mere tautologies or apeals to gods.
Overall they're loose, so no real theory on how to live a good life. (Hard to not call the book "rubbish" because of the bite-size format.)
Still, the good phrases are really good.
February 8, 2020
It has all of Epictetus’ philosophy and attitudes, but the translation shows its age a little too much for today’s reader. Better to find a more recent translation.
January 31, 2025
My first book of 2025 is now out of the way. After going a decent bit of time without reading anything substantial, I thought it would be best to pick up something relatively short. The book itself is short, but the translations are brutal at times and the phrases are just thrown down all over the place. I tend to agree with Epictetus on most topics, and I like Stoicism more than most other forms of philosophy, but the way this book was written left it hard to get the full context of some of his sayings.
Epictetus’ sentiment of willing yourself to control what you can control and deal with what you cannot is admirable. Like many other Stoics he believes the fear of death is the root of many of man’s problems, and I can’t say I disagree. We’re all meeting the same certainty someday, so why don’t we take a page out of his book and put a little more emphasis on making the most out of what we already have.
Epictetus’ sentiment of willing yourself to control what you can control and deal with what you cannot is admirable. Like many other Stoics he believes the fear of death is the root of many of man’s problems, and I can’t say I disagree. We’re all meeting the same certainty someday, so why don’t we take a page out of his book and put a little more emphasis on making the most out of what we already have.
July 20, 2026
The Golden Sayings of Epictetus - Finishing this book wraps up the second of the Harvard classics for me. It is very hard to review and judge advice and philosophy. This book is chock-full of it, and I liked it more than the Enchiridion. It is very similar to The Fruits of Solitude by William Penn and the Meditations of Marcus Aurelius, and could be very good to review at later times in my life. Good stuff.
May 1, 2019
Nothing against the book, I just don't like Epictetus. I thought it would be best to read something right to the point but no he's still boring.
February 1, 2021
Some of my favorites from the Golden Sayings of Epictetus:
"But I have one whom I must please, to whom I must be subject, whom I must obey:—God, and those who come next to Him (i.e., good and just men). He hath entrusted me with myself: He hath made my will subject to myself alone and given me rules for the right use thereof."
"It is a kingly thing, O Cyrus, to do well and to be evil spoken of."
"How did Socrates bear himself in this regard? How else than as became one who was fully assured that he was the kinsman of Gods?"
"Petrifaction is of two sorts. There is petrifaction of the understanding; and also of the sense of shame. This happens when a man obstinately refuses to acknowledge plain truths, and persists in maintaining what is self-contradictory. Most of us dread mortification of the body, and would spare no pains to escape anything of that kind. But of mortification of the soul we are utterly heedless. With regard, indeed, to the soul, if a man is in such a state as to be incapable of following or understanding anything, I grant you we do think him in a bad way. But mortification of the sense of shame and modesty we go so far as to dub strength of mind!"
"Concerning the Gods, there are who deny the very existence of the Godhead; others say that it exists, but neither bestirs nor concerns itself nor has forethought for anything. A third party attribute to it existence and forethought, but only for great and heavenly matters, not for anything that is on earth. A fourth party admit things on earth as well as in heaven, but only in general, and not with respect to each individual. A fifth, of whom were Ulysses and Socrates are those that cry:— I move not without Thy knowledge!"
"When we are invited to a banquet, we take what is set before us; and were one to call upon his host to set fish upon the table or sweet things, he would be deemed absurd. Yet in a word, we ask the Gods for what they do not give; and that, although they have given us so many things!"
"All great things are slow of growth; nay, this is true even of a grape or of a fig. If then you say to me now, I desire a fig, I shall answer, It needs time: wait till it first flower, then cast its blossom, then ripen. Whereas then the fruit of the fig-tree reaches not maturity suddenly nor yet in a single hour, do you nevertheless desire so quickly, and easily to reap the fruit of the mind of man?—Nay, expect it not, even though I bade you!"
"That was a good reply which Diogenes made to a man who asked him for letters of recommendation.—"That you are a man, he will know when he sees you;—whether a good or bad one, he will know if he has any skill in discerning the good or bad. But if he has none, he will never know, though I write him a thousand times."—It is as though a piece of silver money desired to be recommended to some one to be tested. If the man be a good judge of silver, he will know: the coin will tell its own tale."
"unless the physician can be thought to insult his patient, when he tells him:—"Friend, do you suppose there is nothing wrong with you? why, you have a fever. Eat nothing to-day, and drink only water." Yet no one says, "What an insufferable insult!" Whereas if you say to a man, "Your desires are inflamed, your instincts of rejection are weak and low, your aims are inconsistent, your impulses are not in harmony with Nature, your opinions are rash and false," he forthwith goes away and complains that you have insulted him."
"the more firmly they believe in their delusions, the more they stand in need of treatment."
"Who would Hercules have been had he loitered at home? no Hercules, but Eurystheus. And in his wanderings through the world how many friends and comrades did he find? but nothing dearer to him than God."
"it is impossible for a man to begin to learn what he has a conceit that he already knows."
"If you have given way to anger, be sure that over and above the evil involved therein, you have strengthened the habit, and added fuel to the fire. If overcome by a temptation of the flesh, do not reckon it a single defeat, but that you have also strengthened your dissolute habits. Habits and faculties are necessarily affected by the corresponding acts. Those that were not there before, spring up: the rest gain in strength and extent. This is the account which Philosophers give of the origin of diseases of the mind:—Suppose you have once lusted after money: if reason sufficient to produce a sense of evil be applied, then the lust is checked, and the mind at once regains its original authority; whereas if you have recourse to no remedy, you can no longer look for this return—on the contrary, the next time it is excited by the corresponding object, the flame of desire leaps up more quickly than before. By frequent repetition, the mind in the long run becomes callous; and thus this mental disease produces confirmed Avarice."
"If you do not wish to be prone to anger, do not feed the habit; give it nothing which may tend its increase. At first, keep quiet and count the days when you were not angry: "I used to be angry every day, then every other day: next every two, next every three days!" and if you succeed in passing thirty days, sacrifice to the Gods in thanksgiving."
"And are all profited by what they hear, or only some among them? So that it seems there is an art of hearing as well as of speaking. . . . To make a statue needs skill: to view a statue aright needs skill also."
"one who cannot distinguish Good and Evil, Beauty and Foulness, . . . Truth and Falsehood, will never follow Reason in shaping his desires and impulses and repulsions, nor yet in assent, denial, or suspension of judgement; but will in one word go about deaf and blind, thinking himself to be somewhat, when he is in truth of no account. Is there anything new in all this? Is not this ignorance the cause of all the mistakes and mischances of men since the human race began? . . ."
"How are we constituted by Nature? To be free, to be noble, to be modest (for what other living thing is capable of blushing, or of feeling the impression of shame?) and to subordinate pleasure to the ends for which Nature designed us, as a handmaid and a minister, in order to call forth our activity; in order to keep us constant to the path prescribed by Nature."
"The husbandman deals with land; physicians and trainers with the body; the wise man with his own Mind."
"But that any of these things are misfortunes to him, is an addition which every one makes of his own. But (you say) God is unjust is this.—Why? For having given thee endurance and greatness of soul? For having made such things to be no evils? For placing happiness within thy reach, even when enduring them? For open unto thee a door, when things make not for thy good?—Depart, my friend and find fault no more!"
"To you, all you have seems small: to me, all I have seems great. Your desire is insatiable, mine is satisfied. See children thrusting their hands into a narrow-necked jar, and striving to pull out the nuts and figs it contains: if they fill the hand, they cannot pull it out again, and then they fall to tears.—"Let go a few of them, and then you can draw out the rest!"—You, too, let your desire go! covet not many things, and you will obtain."
"If a man has frequent intercourse with others, either in the way of conversation, entertainment, or simple familiarity, he must either become like them, or change them to his own fashion. A live coal placed next a dead one will either kindle that or be quenched by it. Such being the risk, it is well to be cautious in admitting intimacies of this sort, remembering that one cannot rub shoulders with a soot-stained man without sharing the soot oneself. What will you do, supposing the talk turns on gladiators, or horses, or prize-fighters, or (what is worse) on persons, condemning this and that, approving the other? Or suppose a man sneers and jeers or shows a malignant temper? Has any among us the skill of the lute-player, who knows at the first touch which strings are out of tune and sets the instrument right: has any of you such power as Socrates had, in all his intercourse with men, of winning them over to his own convictions? Nay, but you must needs be swayed hither and thither by the uninstructed. How comes it then that they prove so much stronger than you? Because they speak from the fulness of the heart—their low, corrupt views are their real convictions: whereas your fine sentiments are but from the lips, outwards; that is why they are so nerveless and dead. It turns one's stomach to listen to your exhortations, and hear of your miserable Virtue, that you prate of up and down. Thus it is that the Vulgar prove too strong for you. Everywhere strength, everywhere victory waits your conviction!"
"Till then these sound opinions have taken firm root in you, and you have gained a measure of strength for your security, I counsel you to be cautious in associating with the uninstructed. Else whatever impressions you receive upon the tablets of your mind in the School will day by day melt and disappear, like wax in the sun. Withdraw then somewhere far from the sun, while you have these waxen sentiments."
"Give thyself more diligently to reflection: know thyself: take counsel with the Godhead: without God put thine hand unto nothing!"
"If any be unhappy, let him remember that he is unhappy by reason of himself alone. For God hath made all men to enjoy felicity and constancy of good."
"Have you again forgotten? Know you not that a good man does nothing for appearance' sake, but for the sake of having done right? . . .
"Is there no reward then?
"Reward! do you seek any greater reward for a good man than doing what is right and just? Yet at the Great Games you look for nothing else; there the victor's crown you deem enough. Seems it to you so small a thing and worthless, to be a good man, and happy therein?"
"It befits thee not to be unhappy by reason of any, but rather to be happy by reason of all men, and especially by reason of God, who formed us to this end."
"Whatsoever place or post Thou assignest me, sooner will I die a thousand deaths, as Socrates said, than desert it."
"How understandest thou attach himself to God?
That what God wills, he should will also; that what God wills not, neither should he will.
How then may this come to pass?
By considering the movements of God, and His administration."
"Why art thou thus insatiable? why thus unreasonable? why encumber the world?—"Aye, but I fain would have my wife and children with me too."—What, are they then thine, and not His that gave them—His that made thee? Give up then that which is not thine own: yield it to One who is better than thou. "Nay, but why did He bring one into the world on these conditions?"—If it suits thee not, depart! He hath no need of a spectator who finds fault with his lot!"
Asked how a man should best grieve his enemy, Epictetus replied, "By setting himself to live the noblest life himself."
"Remember that not the love of power and wealth sets us under the heel of others, but even the love of tranquillity, of leisure, of change of scene—of learning in general, it matters not what the outward thing may be—to set store by it is to place thyself in subjection to another. Where is the difference then between desiring to be a Senator, and desiring not to be one: between thirsting for office and thirsting to be quit of it? Where is the difference between crying, Woe is me, I know not what to do, bound hand and foot as I am to my books so that I cannot stir! and crying, Woe is me, I have not time to read! As though a book were not as much an outward thing and independent of the will, as office and power and the receptions of the great. Or what reason hast thou (tell me) for desiring to read? For if thou aim at nothing beyond the mere delight of it, or gaining some scrap of knowledge, thou art but a poor, spiritless knave. But if thou desirest to study to its proper end, what else is this than a life that flows on tranquil and serene? And if thy reading secures thee not serenity, what profits it? . . ."
"But what says Socrates?—"One man finds pleasure in improving his land, another his horses. My pleasure lies in seeing that I myself grow better day by day."
"First study to conceal what thou art; seek wisdom a little while unto thyself. Thus grows the fruit; first, the seed must be buried in the earth for a little space; there it must be hid and slowly grow, that it may reach maturity."
"First of all, condemn the life thou art now leading: but when thou hast condemned it, do not despair of thyself—be not like them of mean spirit, who once they have yielded, abandon themselves entirely and as it were allow the torrent to sweep them away. No; learn what the wrestling masters do. Has the boy fallen? "Rise," they say, "wrestle again, till thy strength come to thee." Even thus should it be with thee. For know that there is nothing more tractable than the human soul. It needs but to will, and the thing is done; the soul is set upon the right path: as on the contrary it needs but to nod over the task, and all is lost. For ruin and recovery alike are from within.
It is the critical moment that shows the man. So when the crisis is upon you, remember that God, like a trainer of wrestlers, has matched you with a rough and stalwart antagonist.—"To what end?" you ask. That you may prove the victor at the Great Games. Yet without toil and sweat this may not be!"
"Above all avoid speaking of persons, either in way of praise or blame, or comparison. If you can, win over the conversation of your company to what it should be by your own. But if you find yourself cut off without escape among strangers and aliens, be silent."
"For you may rest assured that be a man ever so pure himself, he cannot escape defilement if his associates are impure."
"If you are told that such an one speaks ill of you, make no defence against what was said, but answer, He surely knew not my other faults, else he would not have mentioned these only!"
"Think of God more often than thou breathest."
"But I have one whom I must please, to whom I must be subject, whom I must obey:—God, and those who come next to Him (i.e., good and just men). He hath entrusted me with myself: He hath made my will subject to myself alone and given me rules for the right use thereof."
"It is a kingly thing, O Cyrus, to do well and to be evil spoken of."
"How did Socrates bear himself in this regard? How else than as became one who was fully assured that he was the kinsman of Gods?"
"Petrifaction is of two sorts. There is petrifaction of the understanding; and also of the sense of shame. This happens when a man obstinately refuses to acknowledge plain truths, and persists in maintaining what is self-contradictory. Most of us dread mortification of the body, and would spare no pains to escape anything of that kind. But of mortification of the soul we are utterly heedless. With regard, indeed, to the soul, if a man is in such a state as to be incapable of following or understanding anything, I grant you we do think him in a bad way. But mortification of the sense of shame and modesty we go so far as to dub strength of mind!"
"Concerning the Gods, there are who deny the very existence of the Godhead; others say that it exists, but neither bestirs nor concerns itself nor has forethought for anything. A third party attribute to it existence and forethought, but only for great and heavenly matters, not for anything that is on earth. A fourth party admit things on earth as well as in heaven, but only in general, and not with respect to each individual. A fifth, of whom were Ulysses and Socrates are those that cry:— I move not without Thy knowledge!"
"When we are invited to a banquet, we take what is set before us; and were one to call upon his host to set fish upon the table or sweet things, he would be deemed absurd. Yet in a word, we ask the Gods for what they do not give; and that, although they have given us so many things!"
"All great things are slow of growth; nay, this is true even of a grape or of a fig. If then you say to me now, I desire a fig, I shall answer, It needs time: wait till it first flower, then cast its blossom, then ripen. Whereas then the fruit of the fig-tree reaches not maturity suddenly nor yet in a single hour, do you nevertheless desire so quickly, and easily to reap the fruit of the mind of man?—Nay, expect it not, even though I bade you!"
"That was a good reply which Diogenes made to a man who asked him for letters of recommendation.—"That you are a man, he will know when he sees you;—whether a good or bad one, he will know if he has any skill in discerning the good or bad. But if he has none, he will never know, though I write him a thousand times."—It is as though a piece of silver money desired to be recommended to some one to be tested. If the man be a good judge of silver, he will know: the coin will tell its own tale."
"unless the physician can be thought to insult his patient, when he tells him:—"Friend, do you suppose there is nothing wrong with you? why, you have a fever. Eat nothing to-day, and drink only water." Yet no one says, "What an insufferable insult!" Whereas if you say to a man, "Your desires are inflamed, your instincts of rejection are weak and low, your aims are inconsistent, your impulses are not in harmony with Nature, your opinions are rash and false," he forthwith goes away and complains that you have insulted him."
"the more firmly they believe in their delusions, the more they stand in need of treatment."
"Who would Hercules have been had he loitered at home? no Hercules, but Eurystheus. And in his wanderings through the world how many friends and comrades did he find? but nothing dearer to him than God."
"it is impossible for a man to begin to learn what he has a conceit that he already knows."
"If you have given way to anger, be sure that over and above the evil involved therein, you have strengthened the habit, and added fuel to the fire. If overcome by a temptation of the flesh, do not reckon it a single defeat, but that you have also strengthened your dissolute habits. Habits and faculties are necessarily affected by the corresponding acts. Those that were not there before, spring up: the rest gain in strength and extent. This is the account which Philosophers give of the origin of diseases of the mind:—Suppose you have once lusted after money: if reason sufficient to produce a sense of evil be applied, then the lust is checked, and the mind at once regains its original authority; whereas if you have recourse to no remedy, you can no longer look for this return—on the contrary, the next time it is excited by the corresponding object, the flame of desire leaps up more quickly than before. By frequent repetition, the mind in the long run becomes callous; and thus this mental disease produces confirmed Avarice."
"If you do not wish to be prone to anger, do not feed the habit; give it nothing which may tend its increase. At first, keep quiet and count the days when you were not angry: "I used to be angry every day, then every other day: next every two, next every three days!" and if you succeed in passing thirty days, sacrifice to the Gods in thanksgiving."
"And are all profited by what they hear, or only some among them? So that it seems there is an art of hearing as well as of speaking. . . . To make a statue needs skill: to view a statue aright needs skill also."
"one who cannot distinguish Good and Evil, Beauty and Foulness, . . . Truth and Falsehood, will never follow Reason in shaping his desires and impulses and repulsions, nor yet in assent, denial, or suspension of judgement; but will in one word go about deaf and blind, thinking himself to be somewhat, when he is in truth of no account. Is there anything new in all this? Is not this ignorance the cause of all the mistakes and mischances of men since the human race began? . . ."
"How are we constituted by Nature? To be free, to be noble, to be modest (for what other living thing is capable of blushing, or of feeling the impression of shame?) and to subordinate pleasure to the ends for which Nature designed us, as a handmaid and a minister, in order to call forth our activity; in order to keep us constant to the path prescribed by Nature."
"The husbandman deals with land; physicians and trainers with the body; the wise man with his own Mind."
"But that any of these things are misfortunes to him, is an addition which every one makes of his own. But (you say) God is unjust is this.—Why? For having given thee endurance and greatness of soul? For having made such things to be no evils? For placing happiness within thy reach, even when enduring them? For open unto thee a door, when things make not for thy good?—Depart, my friend and find fault no more!"
"To you, all you have seems small: to me, all I have seems great. Your desire is insatiable, mine is satisfied. See children thrusting their hands into a narrow-necked jar, and striving to pull out the nuts and figs it contains: if they fill the hand, they cannot pull it out again, and then they fall to tears.—"Let go a few of them, and then you can draw out the rest!"—You, too, let your desire go! covet not many things, and you will obtain."
"If a man has frequent intercourse with others, either in the way of conversation, entertainment, or simple familiarity, he must either become like them, or change them to his own fashion. A live coal placed next a dead one will either kindle that or be quenched by it. Such being the risk, it is well to be cautious in admitting intimacies of this sort, remembering that one cannot rub shoulders with a soot-stained man without sharing the soot oneself. What will you do, supposing the talk turns on gladiators, or horses, or prize-fighters, or (what is worse) on persons, condemning this and that, approving the other? Or suppose a man sneers and jeers or shows a malignant temper? Has any among us the skill of the lute-player, who knows at the first touch which strings are out of tune and sets the instrument right: has any of you such power as Socrates had, in all his intercourse with men, of winning them over to his own convictions? Nay, but you must needs be swayed hither and thither by the uninstructed. How comes it then that they prove so much stronger than you? Because they speak from the fulness of the heart—their low, corrupt views are their real convictions: whereas your fine sentiments are but from the lips, outwards; that is why they are so nerveless and dead. It turns one's stomach to listen to your exhortations, and hear of your miserable Virtue, that you prate of up and down. Thus it is that the Vulgar prove too strong for you. Everywhere strength, everywhere victory waits your conviction!"
"Till then these sound opinions have taken firm root in you, and you have gained a measure of strength for your security, I counsel you to be cautious in associating with the uninstructed. Else whatever impressions you receive upon the tablets of your mind in the School will day by day melt and disappear, like wax in the sun. Withdraw then somewhere far from the sun, while you have these waxen sentiments."
"Give thyself more diligently to reflection: know thyself: take counsel with the Godhead: without God put thine hand unto nothing!"
"If any be unhappy, let him remember that he is unhappy by reason of himself alone. For God hath made all men to enjoy felicity and constancy of good."
"Have you again forgotten? Know you not that a good man does nothing for appearance' sake, but for the sake of having done right? . . .
"Is there no reward then?
"Reward! do you seek any greater reward for a good man than doing what is right and just? Yet at the Great Games you look for nothing else; there the victor's crown you deem enough. Seems it to you so small a thing and worthless, to be a good man, and happy therein?"
"It befits thee not to be unhappy by reason of any, but rather to be happy by reason of all men, and especially by reason of God, who formed us to this end."
"Whatsoever place or post Thou assignest me, sooner will I die a thousand deaths, as Socrates said, than desert it."
"How understandest thou attach himself to God?
That what God wills, he should will also; that what God wills not, neither should he will.
How then may this come to pass?
By considering the movements of God, and His administration."
"Why art thou thus insatiable? why thus unreasonable? why encumber the world?—"Aye, but I fain would have my wife and children with me too."—What, are they then thine, and not His that gave them—His that made thee? Give up then that which is not thine own: yield it to One who is better than thou. "Nay, but why did He bring one into the world on these conditions?"—If it suits thee not, depart! He hath no need of a spectator who finds fault with his lot!"
Asked how a man should best grieve his enemy, Epictetus replied, "By setting himself to live the noblest life himself."
"Remember that not the love of power and wealth sets us under the heel of others, but even the love of tranquillity, of leisure, of change of scene—of learning in general, it matters not what the outward thing may be—to set store by it is to place thyself in subjection to another. Where is the difference then between desiring to be a Senator, and desiring not to be one: between thirsting for office and thirsting to be quit of it? Where is the difference between crying, Woe is me, I know not what to do, bound hand and foot as I am to my books so that I cannot stir! and crying, Woe is me, I have not time to read! As though a book were not as much an outward thing and independent of the will, as office and power and the receptions of the great. Or what reason hast thou (tell me) for desiring to read? For if thou aim at nothing beyond the mere delight of it, or gaining some scrap of knowledge, thou art but a poor, spiritless knave. But if thou desirest to study to its proper end, what else is this than a life that flows on tranquil and serene? And if thy reading secures thee not serenity, what profits it? . . ."
"But what says Socrates?—"One man finds pleasure in improving his land, another his horses. My pleasure lies in seeing that I myself grow better day by day."
"First study to conceal what thou art; seek wisdom a little while unto thyself. Thus grows the fruit; first, the seed must be buried in the earth for a little space; there it must be hid and slowly grow, that it may reach maturity."
"First of all, condemn the life thou art now leading: but when thou hast condemned it, do not despair of thyself—be not like them of mean spirit, who once they have yielded, abandon themselves entirely and as it were allow the torrent to sweep them away. No; learn what the wrestling masters do. Has the boy fallen? "Rise," they say, "wrestle again, till thy strength come to thee." Even thus should it be with thee. For know that there is nothing more tractable than the human soul. It needs but to will, and the thing is done; the soul is set upon the right path: as on the contrary it needs but to nod over the task, and all is lost. For ruin and recovery alike are from within.
It is the critical moment that shows the man. So when the crisis is upon you, remember that God, like a trainer of wrestlers, has matched you with a rough and stalwart antagonist.—"To what end?" you ask. That you may prove the victor at the Great Games. Yet without toil and sweat this may not be!"
"Above all avoid speaking of persons, either in way of praise or blame, or comparison. If you can, win over the conversation of your company to what it should be by your own. But if you find yourself cut off without escape among strangers and aliens, be silent."
"For you may rest assured that be a man ever so pure himself, he cannot escape defilement if his associates are impure."
"If you are told that such an one speaks ill of you, make no defence against what was said, but answer, He surely knew not my other faults, else he would not have mentioned these only!"
"Think of God more often than thou breathest."
January 15, 2024
This book is found in volume 2 of The Harvard Classics, alongside The Meditations of Marcus Aurelius and three of Plato’s Dialogues. Epictetus (c. 50 – c. 135 AD) is one of the great Stoic philosophers of the ancient world and his writing, usually referred to nowadays as Discourses and Enchiridion. This volume, The Golden Sayings of Epictetus, was selected, edited and translated by Hastings Crossley in 1903, and Crossley appears to have inserted a Christian slant. The historical record makes clear that Epictetus was not a Christian. Even so, this book is filled with wisdom and I found it to be much more interesting to read than the work of William Penn found in volume 1 of The Harvard Classics.
Some takeaways:
-Philosophy should be a way of life.
-Become independent of external circumstances - accept what is out of your control, -Human beings must find happiness within themselves, not from outside circumstances.
-Respect the voice of reason in your soul and accept responsibility
I plan to read modern translations of Discourses and Enchiridion in the near future, hopefully these stick closer to the true intent of the Epictetus.
Some quotes:
*
“Try to enjoy the great festival of life with other men.” (III)
*
“Yet God has not only given us these faculties by means of which we may bear everything that comes to pass without being crushed or depressed thereby; but like a good King and Father, He has given us this without let or hindrance, placed wholly at our own disposition, without reserving to Himself any power of impediment or restraint.” (XX)
*
“If you choose, you are free; if you choose, you need blame no man-- accuse no man. All things will be at once according to your mind and according to the Mind of God.”
(XXII)
*
“You must know that it is no easy thing for a principle to become a man's own, unless each day he maintain it and hear it maintained, as well as work it out in life.” (XXX)
*
“You must know that it is no easy thing for a principle to become a man's own, unless each day he maintain it and hear it maintained, as well as work it out in life.” (XXXI)
*
“The beginning of philosophy is to know the condition of one's own mind.” (XLVI)
*
“If I show you, that you lack just what is most important and necessary to happiness, that hitherto your attention has been bestowed on everything rather than that which claims it most; and, to crown all, that you know neither what God nor Man is-- neither what Good or Evil is: why, that you are ignorant of everything else, perhaps you may bear to be told; but to hear that you know nothing of yourself, how could you submit to that? How could you stand your ground and suffer that to be proved? Clearly not at all. You instantly turn away in wrath. Yet what harm have I done to you? Unless indeed the mirror harms the ill-favoured man by showing him to himself just as he is; unless the physician can be thought to insult his patient, when he tells him:--"Friend, do you suppose there is nothing wrong with you? why, you have a fever. Eat nothing to-day, and drink only water." Yet no one says, "What an insufferable insult!" Whereas if you say to a man, "Your desires are inflamed, your instincts of rejection are weak and low, your aims are inconsistent, your impulses are not in harmony with Nature, your opinions are rash and false," he forthwith goes away and complains that you have insulted him.” (LXVII)
*
“Who would Hercules have been had he loitered at home?” (LXXI)
*
“Friend, lay hold with a desperate grasp, ere it is too late, on Freedom, on Tranquility, on Greatness of soul! Lift up thy head, as one escaped from slavery; dare to look up to God, and say:--"Deal with me henceforth as Thou wilt; Thou and I are of one mind. I am Thine: I refuse nothing that seeeth good to Thee; lead on whither Thou wilt; clothe me in what garb Thou pleasest; wilt Thou have me a ruler or a subject--at home or in exile-- poor or rich? All these things will I justify unto men for Thee. I will show the true nature of each. . . ." (LXXI)
*
“If a man would pursue Philosophy, his first task is to throw away conceit. For it is impossible for a man to begin to learn what he has a conceit that he already knows.” (LXXII)
*
“Who then is a Stoic--in the sense that we call a statue of Phidias which is modelled after that master's art? Show me a man in this sense modelled after the doctrines that are ever upon his lips. Show me a man that is sick--and happy; an exile--and happy; in evil report--and happy! Show me him, I ask again. So help me Heaven, I long to see one Stoic! Nay, if you cannot show me one fully modelled, let me at least see one in whom the process is at work--one whose bent is in that direction. Do me that favour! Grudge it not to an old man, to behold a sight he has never yet beheld. Think you I wish to see the Zeus or Athena of Phidias, bedecked with gold and ivory?--Nay, show me, one of you, a human soul, desiring to be of one mind with God, no more to lay blame on God or man, to suffer nothing to disappoint, nothing to cross him, to yield neither to anger, envy, nor jealousy--in a word, why disguise the matter? one that from a man would fan become a God; one that while still imprisioned in this dead body makes fellowship with God his aim. Show me him!--Ah, you cannot! Then why mock yourselves and delude others? why stalk about tricked out in other men's attrire, thieves and robbers that you are of names and things to which you can show no title!” (LXXVIII)
-The process is Stoicism, not the end.
*
“If you have assumed a character beyond your strength, you have both played a poor figure in that, and neglected one that is within your powers.” (LXXIX)
-The hero is within, not external.
*
“Seemeth it nothing to you, never to accuse, never to blame either God or Man? to wear ever the same countenance in going forth as in coming in? This was the secret of Socrates: yet he never said that he knew or taught anything. . . . Who amongst you makes this his aim? Were it indeed so, you would gladly endure sickness, hunger, aye, death itself.” (XXXV)
*
“Thou wouldst do good unto men? then show them by thine own example what kind of men philosophy can make, and cease from foolish trifling. Eating, do good to them that eat with thee; drinking, to them that drink with thee; yield unto all, give way, and bear with them. Thus shalt thou do them good: but vent not upon them thine own evil humour! (CII)
*
Like an ape, you mimic what you see, to one thing constant never; the thing that is familiar charms no more. This is because you never undertook aught with due consideration, nor after strictly testing and viewing it from every side; no, your choice was thoughtless; the glow of your desire had waxed cold . . . .” (CIV)
*
“If any be unhappy, let him remember that he is unhappy by reason of himself alone. For God hath made all men to enjoy felicity and constancy of good.” (CXXII)
*
“Asked how a man should best grieve his enemy, Epictetus replied, ‘By setting himself to live the noblest life himself.’” (CXLIII)
*
“If you seek Truth, you will not seek to gain a victory by every possible means; and when you have found Truth, you need not fear being defeated.” (CXLIX)
*
Remember that thou art an actor in a play, and of such sort as the Author chooses, whether long or short. If it be his good pleasure to assign thee the part of a beggar, a ruler, or a simple citizen, thine it is to play it fitly. For thy business is to act the part assigned thee, well: to choose it, is another’s. (CLX)
*
“Never call yourself a Philosopher nor talk much among the unlearned about Principles, but do that which follows from them. Thus at a banquet, do not discuss how people ought to eat; but eat as you ought.” (CLXXV)
*
“Favorinus tells us how Epictetus would also say that there were two faults far graver and fouler than any others—inability to bear, and inability to forbear, when we neither patiently bear the blows that must be borne, nor abstain from the things and the pleasures we ought to abstain from. “So,” he went on, “if a man will only have these two words at heart, and heed them carefully by ruling and watching over himself, he will for the most part fall into no sin, and his life will be tranquil and serene.” He meant the words [Greek: Anechou kai apechou]—“Bear and Forbear.” (CLXXXIII)
*
“It is hard to combine and unite these two qualities, the carefulness of one who is affected by circumstances, and the intrepidity of one who heeds them not. But it is not impossible: else were happiness also impossible. We should act as we do in seafaring.
“What can I do?”—Choose the master, the crew, the day, the opportunity. Then comes a sudden storm. What matters it to me? my part has been fully done. The matter is in the hands of another—the Master of the ship. The ship is foundering. What then have I to do? I do the only thing that remains to me—to be drowned without fear, without a cry, without upbraiding God, but knowing that what has been born must likewise perish. For I am not Eternity, but a human being—a part of the whole, as an hour is part of the day. I must come like the hour, and like the hour must pass!” (CLXXXVI)
*
“He is free who lives as he wishes to live; to whom none can do violence, none hinder or compel; whose impulses are unimpeded, whose desires are attain their purpose, who falls not into what he would avoid. Who then would live in error?—None. Who would live deceived and prone to fall, unjust, intemperate, in abject whining at his lot?—None. Then doth no wicked man live as he would, and therefore neither is he free.” (CXXXVI)
*
“Fame is but the empty noise of madmen” ( CLXXXVII)
**
[Image: Cover of the Delphi Classics’ The Harvard Classics]
Citation:
Epictetus; Arrian; & Crossley, H. (2018). The golden sayings of Epictetus. In Charles W. Eliot & Delphi Classics (Eds.), The Harvard classics (1st edition) [eBook]. Delphi Classics. https://www.delphiclassics.com/shop/t... (Original work published 1903)
Title: The Golden Sayings of Epictetus
Author(s): Epictetus (original author, c. 50 – c. 135 AD), Arrian of Nicomedia (documenter of Epictetus’ sayings, c. 86/89 – c. after 146/160 AD), Hastings Crossley (translator and compiler of the 1903 book)
Series: The Harvard Classics (1909): Volume 2 - Delphi Complete Harvard Classics and Shelf of Fiction
Year: 1903
Genre: Nonfiction - Stoic philosophy
Page count: 234 pages
Date(s) read: 1/14/24 - 1/15/24
Book #17 in 2024
Some takeaways:
-Philosophy should be a way of life.
-Become independent of external circumstances - accept what is out of your control, -Human beings must find happiness within themselves, not from outside circumstances.
-Respect the voice of reason in your soul and accept responsibility
I plan to read modern translations of Discourses and Enchiridion in the near future, hopefully these stick closer to the true intent of the Epictetus.
Some quotes:
*
“Try to enjoy the great festival of life with other men.” (III)
*
“Yet God has not only given us these faculties by means of which we may bear everything that comes to pass without being crushed or depressed thereby; but like a good King and Father, He has given us this without let or hindrance, placed wholly at our own disposition, without reserving to Himself any power of impediment or restraint.” (XX)
*
“If you choose, you are free; if you choose, you need blame no man-- accuse no man. All things will be at once according to your mind and according to the Mind of God.”
(XXII)
*
“You must know that it is no easy thing for a principle to become a man's own, unless each day he maintain it and hear it maintained, as well as work it out in life.” (XXX)
*
“You must know that it is no easy thing for a principle to become a man's own, unless each day he maintain it and hear it maintained, as well as work it out in life.” (XXXI)
*
“The beginning of philosophy is to know the condition of one's own mind.” (XLVI)
*
“If I show you, that you lack just what is most important and necessary to happiness, that hitherto your attention has been bestowed on everything rather than that which claims it most; and, to crown all, that you know neither what God nor Man is-- neither what Good or Evil is: why, that you are ignorant of everything else, perhaps you may bear to be told; but to hear that you know nothing of yourself, how could you submit to that? How could you stand your ground and suffer that to be proved? Clearly not at all. You instantly turn away in wrath. Yet what harm have I done to you? Unless indeed the mirror harms the ill-favoured man by showing him to himself just as he is; unless the physician can be thought to insult his patient, when he tells him:--"Friend, do you suppose there is nothing wrong with you? why, you have a fever. Eat nothing to-day, and drink only water." Yet no one says, "What an insufferable insult!" Whereas if you say to a man, "Your desires are inflamed, your instincts of rejection are weak and low, your aims are inconsistent, your impulses are not in harmony with Nature, your opinions are rash and false," he forthwith goes away and complains that you have insulted him.” (LXVII)
*
“Who would Hercules have been had he loitered at home?” (LXXI)
*
“Friend, lay hold with a desperate grasp, ere it is too late, on Freedom, on Tranquility, on Greatness of soul! Lift up thy head, as one escaped from slavery; dare to look up to God, and say:--"Deal with me henceforth as Thou wilt; Thou and I are of one mind. I am Thine: I refuse nothing that seeeth good to Thee; lead on whither Thou wilt; clothe me in what garb Thou pleasest; wilt Thou have me a ruler or a subject--at home or in exile-- poor or rich? All these things will I justify unto men for Thee. I will show the true nature of each. . . ." (LXXI)
*
“If a man would pursue Philosophy, his first task is to throw away conceit. For it is impossible for a man to begin to learn what he has a conceit that he already knows.” (LXXII)
*
“Who then is a Stoic--in the sense that we call a statue of Phidias which is modelled after that master's art? Show me a man in this sense modelled after the doctrines that are ever upon his lips. Show me a man that is sick--and happy; an exile--and happy; in evil report--and happy! Show me him, I ask again. So help me Heaven, I long to see one Stoic! Nay, if you cannot show me one fully modelled, let me at least see one in whom the process is at work--one whose bent is in that direction. Do me that favour! Grudge it not to an old man, to behold a sight he has never yet beheld. Think you I wish to see the Zeus or Athena of Phidias, bedecked with gold and ivory?--Nay, show me, one of you, a human soul, desiring to be of one mind with God, no more to lay blame on God or man, to suffer nothing to disappoint, nothing to cross him, to yield neither to anger, envy, nor jealousy--in a word, why disguise the matter? one that from a man would fan become a God; one that while still imprisioned in this dead body makes fellowship with God his aim. Show me him!--Ah, you cannot! Then why mock yourselves and delude others? why stalk about tricked out in other men's attrire, thieves and robbers that you are of names and things to which you can show no title!” (LXXVIII)
-The process is Stoicism, not the end.
*
“If you have assumed a character beyond your strength, you have both played a poor figure in that, and neglected one that is within your powers.” (LXXIX)
-The hero is within, not external.
*
“Seemeth it nothing to you, never to accuse, never to blame either God or Man? to wear ever the same countenance in going forth as in coming in? This was the secret of Socrates: yet he never said that he knew or taught anything. . . . Who amongst you makes this his aim? Were it indeed so, you would gladly endure sickness, hunger, aye, death itself.” (XXXV)
*
“Thou wouldst do good unto men? then show them by thine own example what kind of men philosophy can make, and cease from foolish trifling. Eating, do good to them that eat with thee; drinking, to them that drink with thee; yield unto all, give way, and bear with them. Thus shalt thou do them good: but vent not upon them thine own evil humour! (CII)
*
Like an ape, you mimic what you see, to one thing constant never; the thing that is familiar charms no more. This is because you never undertook aught with due consideration, nor after strictly testing and viewing it from every side; no, your choice was thoughtless; the glow of your desire had waxed cold . . . .” (CIV)
*
“If any be unhappy, let him remember that he is unhappy by reason of himself alone. For God hath made all men to enjoy felicity and constancy of good.” (CXXII)
*
“Asked how a man should best grieve his enemy, Epictetus replied, ‘By setting himself to live the noblest life himself.’” (CXLIII)
*
“If you seek Truth, you will not seek to gain a victory by every possible means; and when you have found Truth, you need not fear being defeated.” (CXLIX)
*
Remember that thou art an actor in a play, and of such sort as the Author chooses, whether long or short. If it be his good pleasure to assign thee the part of a beggar, a ruler, or a simple citizen, thine it is to play it fitly. For thy business is to act the part assigned thee, well: to choose it, is another’s. (CLX)
*
“Never call yourself a Philosopher nor talk much among the unlearned about Principles, but do that which follows from them. Thus at a banquet, do not discuss how people ought to eat; but eat as you ought.” (CLXXV)
*
“Favorinus tells us how Epictetus would also say that there were two faults far graver and fouler than any others—inability to bear, and inability to forbear, when we neither patiently bear the blows that must be borne, nor abstain from the things and the pleasures we ought to abstain from. “So,” he went on, “if a man will only have these two words at heart, and heed them carefully by ruling and watching over himself, he will for the most part fall into no sin, and his life will be tranquil and serene.” He meant the words [Greek: Anechou kai apechou]—“Bear and Forbear.” (CLXXXIII)
*
“It is hard to combine and unite these two qualities, the carefulness of one who is affected by circumstances, and the intrepidity of one who heeds them not. But it is not impossible: else were happiness also impossible. We should act as we do in seafaring.
“What can I do?”—Choose the master, the crew, the day, the opportunity. Then comes a sudden storm. What matters it to me? my part has been fully done. The matter is in the hands of another—the Master of the ship. The ship is foundering. What then have I to do? I do the only thing that remains to me—to be drowned without fear, without a cry, without upbraiding God, but knowing that what has been born must likewise perish. For I am not Eternity, but a human being—a part of the whole, as an hour is part of the day. I must come like the hour, and like the hour must pass!” (CLXXXVI)
*
“He is free who lives as he wishes to live; to whom none can do violence, none hinder or compel; whose impulses are unimpeded, whose desires are attain their purpose, who falls not into what he would avoid. Who then would live in error?—None. Who would live deceived and prone to fall, unjust, intemperate, in abject whining at his lot?—None. Then doth no wicked man live as he would, and therefore neither is he free.” (CXXXVI)
*
“Fame is but the empty noise of madmen” ( CLXXXVII)
**
[Image: Cover of the Delphi Classics’ The Harvard Classics]
Citation:
Epictetus; Arrian; & Crossley, H. (2018). The golden sayings of Epictetus. In Charles W. Eliot & Delphi Classics (Eds.), The Harvard classics (1st edition) [eBook]. Delphi Classics. https://www.delphiclassics.com/shop/t... (Original work published 1903)
Title: The Golden Sayings of Epictetus
Author(s): Epictetus (original author, c. 50 – c. 135 AD), Arrian of Nicomedia (documenter of Epictetus’ sayings, c. 86/89 – c. after 146/160 AD), Hastings Crossley (translator and compiler of the 1903 book)
Series: The Harvard Classics (1909): Volume 2 - Delphi Complete Harvard Classics and Shelf of Fiction
Year: 1903
Genre: Nonfiction - Stoic philosophy
Page count: 234 pages
Date(s) read: 1/14/24 - 1/15/24
Book #17 in 2024
June 19, 2022
Dry, pretty much what I expected from Greek literature. The words aim for color but are as pale as their sculptures.
December 21, 2015
The first and most important thing to remember, when reading Epictetus, is that his philosophy is not the rarefied abstractions that one might think, but rather more like concrete advice. Think less a professor and more one's grandfather, or mentor, or such a person. To Epictetus, philosophy that had no impact in life was no real philosophy at all. I believe that's one major reason why Stoic philosophy in general, and Epictetus in particular, has remained inspirational even to this day. While his metaphysics may no longer be valid- though as a writer, I definitely took some notes- the basic questions he asks and addresses are still very much around.
That said, I find myself split on that philosophy. Epictetus, unlike Aurelius, thankfully doesn't try to be a killjoy, but he still defaults to a position that life is a duty to be discharged. As such, while his Stoicism may be a help in trying to avoid pain and putting the events of life into perspective, it feels like it doesn't have quite so many answers for uniquely 21st-century problems. For that matter, while Epictetus speaks a great deal of moderation and prudence, I would have preferred him to speak a little more on how to enjoy things properly, and so forth. His writing assumes students who are like horses stampeding, and need moderation to bring them back into a good life. He doesn't offer much motive force as a result. Other than the duty towards others, which... again, if one has the desire, it directs that well, but if not, it leaves you wondering why you should.
That said, when it comes to directing oneself, managing oneself, and in particular navigating the fraught and contentious landscape of modern interactions, Stoic philosophy works really well. Speaking personally, the constant injunctions to work together and to let go of disagreements and problems that don't matter, in the grand scheme of things, helps a great deal. So too does the distinction between working on things that lie within your power, and in adapting to the things that are not. Even those who do not believe in Epictetus's god have to admit that there are powers greater than one person can face, and standing against them is like standing in front of a tidal wave. As the business world sometimes puts it, "The market can remain wrong longer than you can remain solvent." Adaptation to this, and realizing that you are part of numerous systems, puts everything into context and helps focus your efforts where it can do the most good.
As a result, by and large, I think I will have to consider myself a neo-Stoic, or at least, to do some philosophic syncretism and incorporate parts of Epictetus's philosophy into what I already have. I would encourage anyone to read this book- even if you don't end up using all of it, I think everyone will find something in it that they can use to make their lives better, and that would make it all worthwhile.
That said, I find myself split on that philosophy. Epictetus, unlike Aurelius, thankfully doesn't try to be a killjoy, but he still defaults to a position that life is a duty to be discharged. As such, while his Stoicism may be a help in trying to avoid pain and putting the events of life into perspective, it feels like it doesn't have quite so many answers for uniquely 21st-century problems. For that matter, while Epictetus speaks a great deal of moderation and prudence, I would have preferred him to speak a little more on how to enjoy things properly, and so forth. His writing assumes students who are like horses stampeding, and need moderation to bring them back into a good life. He doesn't offer much motive force as a result. Other than the duty towards others, which... again, if one has the desire, it directs that well, but if not, it leaves you wondering why you should.
That said, when it comes to directing oneself, managing oneself, and in particular navigating the fraught and contentious landscape of modern interactions, Stoic philosophy works really well. Speaking personally, the constant injunctions to work together and to let go of disagreements and problems that don't matter, in the grand scheme of things, helps a great deal. So too does the distinction between working on things that lie within your power, and in adapting to the things that are not. Even those who do not believe in Epictetus's god have to admit that there are powers greater than one person can face, and standing against them is like standing in front of a tidal wave. As the business world sometimes puts it, "The market can remain wrong longer than you can remain solvent." Adaptation to this, and realizing that you are part of numerous systems, puts everything into context and helps focus your efforts where it can do the most good.
As a result, by and large, I think I will have to consider myself a neo-Stoic, or at least, to do some philosophic syncretism and incorporate parts of Epictetus's philosophy into what I already have. I would encourage anyone to read this book- even if you don't end up using all of it, I think everyone will find something in it that they can use to make their lives better, and that would make it all worthwhile.
July 11, 2019
The Golden Sayings is a compilation of quotes, thoughts, conversations and aphorisms spoken by and with the former-slave philosopher Epictetus; one of the most highly regarded of the Stoics. Ya - it's a self-help book. Now, Stoicism often faces the criticism of being a weaponizable part of a master-slave apparatus: of course the Roman ruling class were fans of a philosophy based upon accepting one's fate and the hardships that come one's way; when viewed a certain way Stoicism can literally be seen to advocate an indifference towards all that is external, social injustices and hierarchies included. But in contrast to the Stoicism of say, Marcus Aurelius, you know... the Roman emperor... Epictetus offers a vision of Stoicism from the very 'bottom', and it is one that is fiercely self-assured.
A lot of what is said here focuses on the will; in fact, the text is permeated by Epictetus' own version of a will to power. He tells us to follow our will: to feel it, to listen to it, and that (crucially) in doing this we free ourselves from any possibility of harm. The external world can never harm one who is strong in themselves and truly follows their will. There is of course a slavish devotion to reason - pervasive of so much Greco-Roman thought - here that casts aside desire and seeks what man has immanent to himself but at a level that transcends 'mere' bodily functions and impulses. I reject the Stoic sentiment that seeks to negate desire, to disavow it with a sneer, but am sympathetic to some of the more nuanced ideas concerning its effects, such as how the excessive indulgence of one's desire can lead to its self-disfiguration and corruption.
It should also be noted that Epictetus speaks within an eminently theological framework. Our will is the most important tool that we have... but it is conditioned by God. We are free! But that freedom comes from God. This being said, I found it surprisingly easy to get over this barrier by simply thinking of the Epictetean 'God' as simply 'the universe', or 'nature'. In short, to trade the transcendent model typically signified by 'God' with an immanent model. Surprisingly almost every statement then became rather agreeable.
A lot of what is said here focuses on the will; in fact, the text is permeated by Epictetus' own version of a will to power. He tells us to follow our will: to feel it, to listen to it, and that (crucially) in doing this we free ourselves from any possibility of harm. The external world can never harm one who is strong in themselves and truly follows their will. There is of course a slavish devotion to reason - pervasive of so much Greco-Roman thought - here that casts aside desire and seeks what man has immanent to himself but at a level that transcends 'mere' bodily functions and impulses. I reject the Stoic sentiment that seeks to negate desire, to disavow it with a sneer, but am sympathetic to some of the more nuanced ideas concerning its effects, such as how the excessive indulgence of one's desire can lead to its self-disfiguration and corruption.
It should also be noted that Epictetus speaks within an eminently theological framework. Our will is the most important tool that we have... but it is conditioned by God. We are free! But that freedom comes from God. This being said, I found it surprisingly easy to get over this barrier by simply thinking of the Epictetean 'God' as simply 'the universe', or 'nature'. In short, to trade the transcendent model typically signified by 'God' with an immanent model. Surprisingly almost every statement then became rather agreeable.
February 19, 2020
Epictetus was a sour old bastard who spent his days telling other people how to be righteous and miserable: Don't laugh, don't eat food that tastes good, don't complain, don't want anything, don't expect much 'cause you ain't gonna get it, keep your yap shut but act quietly superior, be humble but make sure that everyone notices your humility, take what the gods dump on you and thank them for it.
Epictetus was one of the later Stoics, who seem to have been the grumpy elder brothers of Buddhists, with a similar emphasis on the "now" and a sense of mindfulness and self-control, but without the Buddha's occasional sense of laughing up his sleeve. Probably the only time Epictetus smiled was when he stubbed his toe.
I've seen some indication that this particular selection from his broader works (the "Golden Sayings," which I read in the Harvard Classics) leans heavier on a vaguely Christian outlook than his output taken as a whole. Let's hope so. And let's hope that at his last moment, he lifted himself on one elbow form his dying bed and, like the ascetic in an old Charles Addams cartoon, croaked, "To hell with yogurt."
Epictetus was one of the later Stoics, who seem to have been the grumpy elder brothers of Buddhists, with a similar emphasis on the "now" and a sense of mindfulness and self-control, but without the Buddha's occasional sense of laughing up his sleeve. Probably the only time Epictetus smiled was when he stubbed his toe.
I've seen some indication that this particular selection from his broader works (the "Golden Sayings," which I read in the Harvard Classics) leans heavier on a vaguely Christian outlook than his output taken as a whole. Let's hope so. And let's hope that at his last moment, he lifted himself on one elbow form his dying bed and, like the ascetic in an old Charles Addams cartoon, croaked, "To hell with yogurt."
October 13, 2017
This book shows that there are some truths which are universal whether they are in the Bible or in Roman philosophy. That being said, though there are numerous instances where Epictetus seems to be in step with the Bible, there are just as many instances where he grossly departs from the teachings of the Bible as well.
January 7, 2015
Golden sayings -- but not particularly memorable sayings, if the fact counts that I remember none some months after reading them. I can't recall it boring me too bad, at least; though this ought to be a reminder to me to review books shortly after they have been read.
April 18, 2010
There are a few sayings which still hold very true today. However the bulk of these are simply for the time and hard to relate to the human experience overall.
August 24, 2011
I liked Epictetus better than Marcus Aurelius, perhaps because Epictetus was actually lecturing and teaching people, while Aurelius was writing purely for himself. Still not a Stoic though.
April 7, 2020
I didn't enjoy this book at all.
The archaic language made it worse.
If you are interested in stoicism, read Marcus Aurelius.
The archaic language made it worse.
If you are interested in stoicism, read Marcus Aurelius.
April 13, 2021
A classic writing, more on religious advice than philosophy.
January 10, 2021
Having read Epictetus's book of life, I'm a bit confounded. Essentially, I expected something along the lines of Marcus Aurelius and the general Stoic flavor: sustine et abstine (yes, I know these are Epictetus's own words), a dry and dispassionate "faith", constant struggle with passions etc. But, the overall impression is quite different from the expected: Epictetus's worldview seems to be a rather disjointed "unity" of at least two visions of life and nature. One is the "Stoic by the book" mindset: apathia, commiseration, general humanism and cosmopolitanism, heroic struggle with baser aspects of the self and similar themes. But, it seems to me that virtually all scholars have overlooked another, actually dominant strain: the monotheistic mysticism similar to the vision of the Corpus Hermeticum. Ecstatic utterances of Epictetus, his fiery devotion to God, his deep conviction that immortal part of anyone's being will after death enjoy the company of the Good that is God; daimon or genius (Guardian spirit)- not unlike Hermetic Nous, the vision of the world like a banquet or festival- all this points to, one might call it, "optimistic Gnosis".
How else to interpret such passages: "But," you say, "I cannot comprehend all this at once." "Why, who told you that your powers were equal to God's?" Yet God hath placed by the side of each a man's own Guardian Spirit, who is charged to watch over him--a Guardian who sleeps not nor is deceived. For to what better or more watchful Guardian could He have committed watch of us? So when you have shut the doors and made a darkness within, remember never to say that you are alone; for you are not alone, but God is within, and your Guardian Spirit, and what light do they need to behold what you do? To this God you also should have sworn allegiance, even as soldiers unto Caesar. They, when their service is hired, swear to hold the life of Caesar dearer than all else: and will you not swear your oath, that are deemed worthy of so many and great gifts? And will you not keep your oath when you have sworn it? And what oath will you swear? Never to disobey, never to arraign or murmur at aught that comes to you from His hand: never unwillingly to do or suffer aught that necessity lays upon you. "Is this oath like theirs?" They swear to hold no other dearer than Caesar: you, to hold our true selves dearer than all else beside.
In short, I have found that the most powerful part of Epictetus' work bears more similarity with sayings of Pagan, Christian and Sufi mystics, or the Hermetic-Gnostic exuberant call "Ye are gods" - than with dry Seneca's admonitions or frequently cold wisdom of Marcus Aurelius. Probably it depends on one's temperament to which face of Janus-like Epictetus will appear to be his true self: the quintessentially Stoic sober and humane ethicist or the prophetic, almost mystical sage who rapturously affirms both God and the world. Since we are, willy-nilly, eclectics by temperament and general disposition, I suspect that Epictetus had been one of us- swinging between "yea" and "nay" to our earthly Odyssey.
How else to interpret such passages: "But," you say, "I cannot comprehend all this at once." "Why, who told you that your powers were equal to God's?" Yet God hath placed by the side of each a man's own Guardian Spirit, who is charged to watch over him--a Guardian who sleeps not nor is deceived. For to what better or more watchful Guardian could He have committed watch of us? So when you have shut the doors and made a darkness within, remember never to say that you are alone; for you are not alone, but God is within, and your Guardian Spirit, and what light do they need to behold what you do? To this God you also should have sworn allegiance, even as soldiers unto Caesar. They, when their service is hired, swear to hold the life of Caesar dearer than all else: and will you not swear your oath, that are deemed worthy of so many and great gifts? And will you not keep your oath when you have sworn it? And what oath will you swear? Never to disobey, never to arraign or murmur at aught that comes to you from His hand: never unwillingly to do or suffer aught that necessity lays upon you. "Is this oath like theirs?" They swear to hold no other dearer than Caesar: you, to hold our true selves dearer than all else beside.
In short, I have found that the most powerful part of Epictetus' work bears more similarity with sayings of Pagan, Christian and Sufi mystics, or the Hermetic-Gnostic exuberant call "Ye are gods" - than with dry Seneca's admonitions or frequently cold wisdom of Marcus Aurelius. Probably it depends on one's temperament to which face of Janus-like Epictetus will appear to be his true self: the quintessentially Stoic sober and humane ethicist or the prophetic, almost mystical sage who rapturously affirms both God and the world. Since we are, willy-nilly, eclectics by temperament and general disposition, I suspect that Epictetus had been one of us- swinging between "yea" and "nay" to our earthly Odyssey.
April 26, 2026
Disembodied and contaminated with moral high-ground and absolutes. This collection resonated with me, but in the way a bakery can smell divine from down the street, but upon entering you see the bread if sparse, and once consumed tasteless and dense. You leave feeling disappointed, full of dough but no nutrients to satiate you.
What The Stoic Path does to Epictetus' works is more singular (“God” instead of “the gods” or “nature”), more directive (almost like moral instruction), and more more detached and impersonal, like rules handed down from someone who knows better than you.
It reads as: monotheistic + slightly authoritarian + flattened
Which is very different from how Epictetus actually sounds in fuller translations. Epictetus at his core is more conversational, paradoxical, even frustrated or ironic; you sense his grappling with life.
This streamlined, modern phrasing, especially with “God-language,” was a big turn-off for me. It came off moralized instead of explored, external instead of internal, like doctrine instead of inquiry; it had a very "live this way and you will be saved from suffering" vibe.
I'm drawn to Stoicism for it's "align yourself with nature because you are part of it" and the life reflections that speak as a reminder, a constancy of learning and revisiting, the wisdom in recognizing there is no conquering, nor controlling, but constant, personal, work, and that ACCEPTING you ACTING accordingly puts nature in order, and you are nature, so you will in turn feel so. But this? Bleh, it's ego-centered and over-studied.
I felt more and more icky as I read it, "submit yourself to something above you." That’s a completely different emotional posture. It makes me want to act opposite. I can barely recall the word "nature" being used, not that it wasn't, but the impression it left me with was holier-than-thou, like a wealthy man who's studied texts all his life wrote it, imbuing his modern take rather than the messier questions and evolution of a former enslaved person. A cusioshoned, privileged rendition.
What The Stoic Path does to Epictetus' works is more singular (“God” instead of “the gods” or “nature”), more directive (almost like moral instruction), and more more detached and impersonal, like rules handed down from someone who knows better than you.
It reads as: monotheistic + slightly authoritarian + flattened
Which is very different from how Epictetus actually sounds in fuller translations. Epictetus at his core is more conversational, paradoxical, even frustrated or ironic; you sense his grappling with life.
This streamlined, modern phrasing, especially with “God-language,” was a big turn-off for me. It came off moralized instead of explored, external instead of internal, like doctrine instead of inquiry; it had a very "live this way and you will be saved from suffering" vibe.
I'm drawn to Stoicism for it's "align yourself with nature because you are part of it" and the life reflections that speak as a reminder, a constancy of learning and revisiting, the wisdom in recognizing there is no conquering, nor controlling, but constant, personal, work, and that ACCEPTING you ACTING accordingly puts nature in order, and you are nature, so you will in turn feel so. But this? Bleh, it's ego-centered and over-studied.
I felt more and more icky as I read it, "submit yourself to something above you." That’s a completely different emotional posture. It makes me want to act opposite. I can barely recall the word "nature" being used, not that it wasn't, but the impression it left me with was holier-than-thou, like a wealthy man who's studied texts all his life wrote it, imbuing his modern take rather than the messier questions and evolution of a former enslaved person. A cusioshoned, privileged rendition.
June 1, 2022
It’s no secret I’m a big fan of Stoicism. The Stoic philosopher’s practices and points of view helped me through the most difficult time of my life some years ago and I found peace of mind amidst the storm. Epictetus is famous for writing, “If anyone is unhappy, let him remember that he is unhappy by reason of himself alone.” In other words, how we frame and react to the incidents in life matters more to our well-being than the actual incidents themselves. So, when I came across The Stoic Path: The Golden Sayings by Epictetus from St, Martin’s Press, I knew I’d like to read it.
This book is a collection of thoughts and quotes by Epictetus, translated from the original Greek. This book shouldn’t be confused with a book on Stoic practices. It’s a collection of wise quotes from one Stoic philosopher, which in my opinion, highlight the commonalities amongst “man” across time and circumstances. Epictetus has left an indelible mark on humankind. In fact, Cognitive Behavioral Theory used by many therapists today overlap with many Stoic principles. Epictetus was not a man born into fortune, as you might think. He was born into slavery. In this respect his teachings were more than theory to him; They were prescriptive. He knew hardship. He suffered from intolerance and poor reputation as a result of his early status in life. But he also knew compassion. He knew wisdom and he developed an affinity for knowledge. According to Epictetus, self-knowledge, proper logic to ensure good reasoning, and virtue lead a man to the good life – not individual circumstances. Thus, he led a life of satisfaction regardless of his circumstances.
You’re not going to find a comprehensive guide and explanation of Stoic practices in this collection. What you will find are golden nuggets of wisdom as they were spoken all those years ago.
This book is a collection of thoughts and quotes by Epictetus, translated from the original Greek. This book shouldn’t be confused with a book on Stoic practices. It’s a collection of wise quotes from one Stoic philosopher, which in my opinion, highlight the commonalities amongst “man” across time and circumstances. Epictetus has left an indelible mark on humankind. In fact, Cognitive Behavioral Theory used by many therapists today overlap with many Stoic principles. Epictetus was not a man born into fortune, as you might think. He was born into slavery. In this respect his teachings were more than theory to him; They were prescriptive. He knew hardship. He suffered from intolerance and poor reputation as a result of his early status in life. But he also knew compassion. He knew wisdom and he developed an affinity for knowledge. According to Epictetus, self-knowledge, proper logic to ensure good reasoning, and virtue lead a man to the good life – not individual circumstances. Thus, he led a life of satisfaction regardless of his circumstances.
You’re not going to find a comprehensive guide and explanation of Stoic practices in this collection. What you will find are golden nuggets of wisdom as they were spoken all those years ago.
October 23, 2019
I read this collection of guiding principles for a theological literature class I’m taking as a guest.
At first I was very wary of the reading list, but I must say I have been pleasantly surprised with every book so far.
The Golden Sayings of Epictetus are no exception, but I’ll allow that I enjoyed thinking about it more than actually reading it.
The moral principles presented are highly different from anything that is modernly popular, and it was gratifying to view humanity through a new filter.
I did find myself responding deeply to some of the messages and agreeing with several of the themes.
For example, the strive for Stoicism was compelling. I also greatly appreciated the massage of mind over matter.
However, my favorite passages dealt with how one is to adopt new principles. The dedication, repetition, and guidance that are needed were all accounted for in the teachings of Epictetus. As someone going through my own period of turmoil, medically, I was deeply appreciative to see all of it written out so plainly.
Yet, despite the spiritually motivating portions, there were sections I almost had to laugh at. Part of Stoicism turns out to be an almost complete lack of appreciation for one’s physical body. It is the soul and the mind only that hold value. Sure, nourishing your body takes care of the part of god that lives within you. But if your life really is terrible, just end it and go revel in heaven!
Yikes.
Can’t say I agree with some of Epictetus’ more extremist view points, but I still greatly admire the man. He definitely held a depth of wisdom that will no doubt continue to change the lives of burdened souls.
I also really appreciate his sense of humor. You could define the mood of many of his sayings as being almost jaunty! He corrects pupils in a humorous way, as if to say “look how stupid what you said just was!” But then he poses a correction that is humbling, and it is all done with good nature.
Epictetus also poses the rare talent of laughing at himself and his own misfortunes. It’s was greatly enjoyable to laugh at the moments of reading and ponder its meaning later.
I will carry some of his messages with me forever, because there is true power is some of his sayings. And there are so many of them, everyone could benefit from reading the collection, even if it's just to find that one life changing proverb.
At first I was very wary of the reading list, but I must say I have been pleasantly surprised with every book so far.
The Golden Sayings of Epictetus are no exception, but I’ll allow that I enjoyed thinking about it more than actually reading it.
The moral principles presented are highly different from anything that is modernly popular, and it was gratifying to view humanity through a new filter.
I did find myself responding deeply to some of the messages and agreeing with several of the themes.
For example, the strive for Stoicism was compelling. I also greatly appreciated the massage of mind over matter.
However, my favorite passages dealt with how one is to adopt new principles. The dedication, repetition, and guidance that are needed were all accounted for in the teachings of Epictetus. As someone going through my own period of turmoil, medically, I was deeply appreciative to see all of it written out so plainly.
Yet, despite the spiritually motivating portions, there were sections I almost had to laugh at. Part of Stoicism turns out to be an almost complete lack of appreciation for one’s physical body. It is the soul and the mind only that hold value. Sure, nourishing your body takes care of the part of god that lives within you. But if your life really is terrible, just end it and go revel in heaven!
Yikes.
Can’t say I agree with some of Epictetus’ more extremist view points, but I still greatly admire the man. He definitely held a depth of wisdom that will no doubt continue to change the lives of burdened souls.
I also really appreciate his sense of humor. You could define the mood of many of his sayings as being almost jaunty! He corrects pupils in a humorous way, as if to say “look how stupid what you said just was!” But then he poses a correction that is humbling, and it is all done with good nature.
Epictetus also poses the rare talent of laughing at himself and his own misfortunes. It’s was greatly enjoyable to laugh at the moments of reading and ponder its meaning later.
I will carry some of his messages with me forever, because there is true power is some of his sayings. And there are so many of them, everyone could benefit from reading the collection, even if it's just to find that one life changing proverb.
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