The Philosophy of Epictetus: Golden Sayings and Fragments

by Epictetus

"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 of our will."
"Is there smoke in the room? If it be slight, I remain; if grievous, I quit it. For you must remember this and hold it fast, that the door stands open."
A leading thinker of the Stoic school of philosophy, Epictetus (A.D. 55–135) was a renowned teacher whose students transcribed and compiled his teachings; this collection presents the work of Arrian, a Greek philosopher and historian who was a disciple of Epictetus. In these two brief but highly influential works, Epictetus demonstrates that philosophy is more than a theoretical discipline; it is a way of life based on logic, reason, and self-reflection. His examination of the nature of fate and man's place in the universe explores the distinction between what is and is not within our power, the meaning of good and evil, how we should live, and many other timeless issues.

Genres: Philosophy

97 pages, Kindle Edition

Published December 26, 2016

About the author

Epictetus 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

Reviews

[Castles · Rating 2 out of 5]

The English here is very outdated, and with almost no preface at all, the context of Epictetus’ work is not fully understood.

You’d be much better off to read the discourses in the penguin's edition.

[Tg · Rating 4 out of 5]

Epictetus is more of a Teacher, than a Pure Philosopher,
His curriculum seems to be helping you live a Virtuous, Tranquil life without obsessing about externals.
He is like Socrates on Steroids---His basic premise is to stop panicking over things that you do not control...This will take a lot of self-discipline and reflection. "You spilt some oil or broke your cup.....these things happen " "Stop jabbering like a magpie...this here is just like such and such...actually look and see what is really going on around you.. no-one enjoys an obnoxious know it al.....'

"If it is Freedom you really want, you will have to give up some things, and put off some others "

" Consider what the type of action you undertake before you undertake it, if you go to the baths
expect there to be people splashing water, thieves ready to steal, and all manner of people "

"Such and Such gave me an evil look today...did he say that it went on to do you any harm ?
"If the look was truly evil, the harm lies with him/her " Epictetus

[J.D. Steens · Rating 1 out of 5]

This was my second attempt at Epictetus. As with the first, the writing and thoughts are tedious.

As conveyed by Epictetus, Stoic resignation is anchored in some other-world. When it was said that we are “chained to this wretched body” and tyrants control us “because of the miserable body,” Epictetus replies, “Friends, wait for God. When He gives the signal, and releases you from this service, then depart to Him. But for the present, endure to dwell in the place wherein He hath assigned you your post.” Then he adds, “I move not without thy knowledge…the good and true man submits his judgment to Him that administers the Universe…. For he is free for whom all things come to pass according to his will, and whom none can hinder.”

This is about the “Divine Administration" of the universe. Right Reason puts the body in its place and brings it into alignment with the Divine via the passionless life of reason. We act not by bodily motive but by the dictates of God-Good alone. Purge “from thine own mind, not robbers and monsters, but Fear, Desire, Envy, Malignity Avarice, Effeminacy, Intemperance,” he says. Fix “thy affections on Him only and by consecrating thyself to His commands. If thou choosest aught else, with sighs and groans thou wilt be forced to follow a Might greater than thine own, ever seeking Tranquility without, and never able to attain unto her. For thou sleekest her where she is not to be found; and where she is, there thou sleekest her not!” This is Jesus-speak.

Socrates is the model for perfecting “what needs perfecting as Reason would direct.” That’s a benign reading of Socrates. Another, straight up from the Platonic Dialogues, is that of a True Believer, who is intolerant of those (Sophists; Protagoras) with a different worldview, who harangues by intimidation and domination, and who disguises monologue as dialogue.

What is most striking about this presentation of Stoic philosophy is the direct line from Plato-Socrates to Christianity and then to the prevalent stream of modern thought that says, in effect, that the universe is ruled by some externalized Reason-Perfection, and that the body is a problem and must be controlled so that we can be aligned with nature (God’s manifestation in the world). As the God part is too much, Reason has been stripped of its divine element to become a secularized god-head figure, a gold standard by which we govern ourselves and by which all is judged. Passion-emotion is to be controlled. We become mind-over-matter Beings: The body is our servant and we are its charioteer.

So, we bury our emotions only to have them fester, or come out another way, e.g., passive aggressive, veiled anger, etc. We think we are noble and right. We are certain without humility, and judge those who differ to be objects of disdain. We are meritocratic Beings who deserve the right of rule versus the peasants who work with their hands (and serve us): “No labour, according to Diogenes, is good but that which aims at producing courage and strength of soul rather than of body.” We are proud, gravitas beings, cool cats who control ourselves with near-total perfection. “Laughter should not be much, nor frequent, nor unrestrained.” Image is everything: “Let silence be your general rule; or say only what is necessary and in few words. We shall, however, when occasion demands enter into discourse sparingly, avoiding such common topics as gladiators, horseraces, athletes; and the perpetual talk about food and drink.” We are fake, other-directed beings, by our need to look good and to be governed by non-existent Reason. “Who is the rich man?” it is asked. To which Epictetus replies, “He who is content.” In the context of his thought, we resign ourselves, willingly, to God’s will. Contentment is to follow God, and to display one’s discipline by appearing good. In the Hymn of Cleanthes, at the end of the book, “Reason, supreme and eternal,” reigns, “calling through wise obedience to live the life that is noble.” Woe to those (sinners) “Working never God’s law, but that which warreth upon it.” Then, prayer-like, Cleanthes closes by saying “That we, honoured by Thee, may requite Thee with worship and honour.”

I’d say toss all of this to the side and begin anew. Good self-management is prompted by and honors the body, not God. We curb excess and problematic passion to protect our broader or longer term self-interest. This includes respect for the interests of others. We do so not because of divine command (“love thy neighbor”) or Kantian imperative (respect others as ends), but because, above any natural sympathy and compassion we might have, it’s in our broader, longer-term interest to do so. Of course, many do not care about such things and pursue their interest without regard for others. Rather than accept such behavior with resignation, we mush counter power with power, out of self-respect certainly and, perhaps, out of respect for the good of the whole as well.

[Leon Adeyemi · Rating 5 out of 5]

Intreaging

This was a alright read, however if your not familiar with Shakespearian language I would not recommend reading this, I feel lucky that I am so for me all in all a great book

[Paul Taylor · Rating 3 out of 5]

A Curate's egg of a book. neither epithetic nor comprehensive.

[David · Rating 4 out of 5]

enseñanzas cortas pero útiles,
alguna no se comprende a la primera,pero merece la pena darle re lecturas
me encanta el estoicimo

[J.F. Barão · Rating 4 out of 5]

This isn’t a system-builder or a history lesson; it’s ethical instruction sharpened to maxims.