Epictetus Discourses 1.30 - What should we have at hand that help us in difficult circumstances?

What aid ought we to have ready at hand in difficulties?

After I read the chapter a few times, I would have entitled the chapter: What's the Point of it All?  And by 'it' I mean life.

If you were to be judged by anyone or even by God, the judgement might be like an oral examination - to determine what you have learned.  This would be the first point of life: did you learn something?

One of the first questions of the examination would be about how you judged certain things.  What did you think of: exile, imprisonment, chains, death and disgrace.  In the context of 2018-2019, that list seems pretty harsh.  Who of my peers and friends has been sent to exile?  Who has been sent to prison?  Who is in chains?  Who has died ... well, plenty have died, but what did they think about death?  And who, of my peers in 2018-2019, is disgraced?  What do these terms means in a post-modern society?  Let's examine them.

What does exile look like in corporate America?  Perhaps it looks like what happened to Steve Jobs in 1985.  "They basically stripped Jobs of responsibilities and gave him an office that he referred to as 'Siberia.'"  Similarly, today, we could be stripped of authority and the ability to make change in a company - our ranking could tank.

What does imprisonment look like?  Well, we still have prisons in 2018, but I think the idea implies being imprisoned unjustly - when you are actually innocent.  Rubin "Hurricane" Carter lived this.  Or perhaps we have been sentenced to a different kind of prison.

Do people actually wear chains in today?  Physically - maybe not.  Chains are simply devices that restrict our body.  Perhaps an illness casts a certain sort of chain on our bodies.

Disgrace has lasted well through time - people were disgraced centuries ago and they are still disgraced today.  In fact, the current President of the United States has used 'disgrace' multiple times in his first few years in office - firing cabinet members and staff at a whim.  At my company, I have seen a few examples of people who have fallen from grace.

Now - do any of these things really matter?  Or should we view them as "indifferents"?  If you were to pass the examination by God, you would need to view them as indifferents.  Indifferents are things that should not matter to you or me.  And why do they not matter?  Because these are things that are not in your control or my control.

Therefore, what should matter to you?  Focusing on things that you can control is what should matter to you.  And what can you control?  You can control your will and your impressions (your attitude).

Lastly, God might ask, "what is the goal of life?"  And if you can honestly respond with "to follow God" or "to love my fate", then you may have passed the examination.  And that is the point of it all.

*******

I thought part of  the text of this chapter was so succinct and worth reading, I've copied it below.

What did you call exile, imprisonment, chains, death, and dishonour in your school?

These I called matters of indifference.

So what do you call them on the present occasion?  Have they changed in any way?

No they haven't.

And have you yourself changed?

No.

Tell me, then, what is meant by matters of indifference, and what follows from that?

They're things that lie outside the sphere of choice, and they're nothing to me.

Tell me further, what were the things that you regarded as being "goods"?

The right exercise of choice and right use of impressions.

And what is the end?

To follow God.

Epictetus Discourses 1.29 - On steadfastness

Of steadfastness

The common theme from this chapter seems to be "mental toughness."

A person has to be really mentally tough to stand up to a tyrant and bully.  Mental toughness begins with the ability to derive contentment from within.  If you think you will be content by obtaining or avoiding things external to your mind, you will be disappointed.  As Epictetus says, "If you want something good, get it from yourself."

If you are able to gain contentment from yourself, then what can a tyrant do to you?  A tyrant may threaten to put you in chains, but he is not putting you in chains; rather he is putting your hands in chains.  A tyrant may threaten to lop off your head, but he is not killing you, he is killing your body.  Indeed, Epictetus is using some very extreme examples to make a point.  The modern-day equivalent is a saying that kids may say to a bully: "sticks and stones may break my bones, but words will never hurt me."

A tyrant or bully ultimately wants complete control over you - they want to control your judgments, your opinions, your thoughts.  But this is where the tyrant loses control.  He does not have this power.  He may have power to chain you, imprison you or kill you, but he can never control your thoughts.  But what about mind-altering drugs?  Well, then, that falls under the category of controlling your body (your brain), but the real you is not under his control.

Another aspect of mental toughness is to have patience with those who are not philosophical.  If you, as one who studies philosophy, have decided that true, meaningful happiness cannot be found in the opening of Christmas presents; and if a child comes up to you, to wish you a Merry Christmas, you do not begin to philosophize and say that Christmas is not "good", rather you should say, "Merry Christmas" back to the child.  Similarly, if you cannot persuade another person to change their perspective on philosophy, then treat them as you would a child who lacks understanding and context - be patient with them (see verses 30-32).

Once we have learned something, we should be willing to practice it.  We should always be ready for and looking for opportunities to practice virtue.  "We should keep all this in mind, then, and when we're summoned to confront any difficulty of this kind, we should know that the moment has come to show whether we have received a proper philosophical education ... Athletes ... are non too happy to be matched against lightweights" rather they want a challenge to test their practice and learning (see v. 33-35, p. 65-66).

Furthermore, you can view people who "don't get it" as opportunities to practice what you learn from philosophy.  Are you up to the challenge of being patient with others?  Why did you read and study these things (Stoicism) if not to practice it?  You should be grateful for chances to demonstrate what you've learned, and disappointed when you don't have an opportunity to practice.  Gladiators begged to be put in the coliseum with worthy opponents - they were always eager to prove their mettle (see verses 36-38).

Developing mental toughness also requires you to embrace and love the life you've been given.  We do not get to choose our circumstances all the time.  We do not get to choose who our parents and family are.  You have the ability to cope and live in contentment now, in these circumstances.  Just like clothes and props don't make an actor great (it's his acting that makes him great), so too it is not our circumstances that make us happy; it's how we react to them that does!  Are you or can you be a philosopher as a Senator or Emperor?  How about as a garbage collector?  Epictetus makes a call to everyone: "What is it that is lacking, then?  Someone to put them into practice, someone to bear witness to the arguments in his actions" (verse 56).

Epictetus Discourses 1.28 - That we should not be angry with others; and what things are small, and what are great, among human beings?

That we ought not to be angry with men; and what are the little things and the great among men?

According to the Stoics, people act according to their impressions.  What does that mean?  It means that when some event happens (it may just happen or the event may happen specifically to us as an individual) we may react a few different ways.

We may react instinctively, without thinking.  Or maybe we simply observe the event - like watching a leaf fall from a tree.  Or maybe we acknowledge the event and consider what it has to do with us.  If we are required to have an opinion, we may think about it and decide.  If no opinion is required, perhaps we simply pass.  And on that last part - what criteria should we use if we are to have an opinion?

For many people, events impress themselves upon us and we allow ourselves to react without thinking.  You're reading a book in a quiet room.  A little girl enters the room and begins whistling.  It bothers you and you instinctively yell at her.  There was no wrong done on her part.  'But she should see that I'm reading and I need quiet!'  Fine, then teach her and try to persuade her why she should not be whistling in the room right now.

This is a dumb little example, but it is a microcosm of the greater world.  People may think that being angry is a virtue.  And until you can convince them otherwise, why should they not go on living angrily?  Either bear (have patience with) what others do, or make a genuine attempt to convince them of the better way.  But no grumbling and complaining.

Epictetus runs through a similar scenario with Medea (see this summary of her).  He succinctly states that Medea thinks it is better to gratify her anger toward her husband than to protect her children.  Most of us would see this as folly!  To which Epictetus says, "Show her clearly that she is mistaken and she won't follow that course; but as long as you haven't shown it, what else can she do than follow what seems best to her?  Nothing else.  Why should you be angry with her, then, because, poor wretch, she has gone astray on matters of the highest importance, and has changed from a human being into a viper?  Shouldn't you, if anything, take pity on her instead?"  (v. 8-9, p. 60).

In so many cases, we assume the other person should know better?  Have we checked our assumptions?  And after having checked our assumptions and learning that the other person needs some educating, are we willing to help them by educating them - by showing them a better way?

The chapter pivots to point out that The Iliad and The Odyssey would not have happened had it not been for impressions and reactions of Paris and Menelaus.  The person Epictetus is having a dialogue with acknowledges that wars, the loss of men and razing of cities is simply due to some bad impressions by a few people.

And then Epictetus simply states that wars, razed cities and dead men are no different than dead sheep and birds nests being burned.  Now this is shocking to the other person and it may even be shocking to you and me to hear Epictetus so flippantly disregard life and property.  But he is willing to teach us.

There is no difference between a man's home and a stork's nest ... both are simply shelters; nothing more and nothing less.

But there is a difference between the man and the stork.  He says, "So where in human beings is the great good and evil to be found?  In that which distinguishes them as human; and if that is preserved and kept well fortified, and if one's self-respect, and fidelity, and intelligence are kept unimpaired, then the human being himself is safeguarded; but if any of these are destroyed or taken by storm, then he himself is destroyed" (v. 20-21, p. 61).

What makes humans unique, also defines our nature.  Our honor, trustworthiness, intelligence - our virtue is what makes us different from the beasts.  Living a life according to Virtue is our true nature.

He expounds, using The Iliad as an example: "[It] consists of nothing more than impressions and the use of impressions.  An impression prompted Paris to carry off the wife of Menelaus, and an impression prompted Helen to go with him" (v. 12, p. 61).

I apologize for all the copying of quotes, but one more.  This is the rub: do we allow our life to be ruled by reactions to impressions?  Or do we put thought into our reactions?  This is how Epictetus closes the chapter:

"Am I any better than Agamemnon and Achilles, to be satisfied by impressions alone, when they caused and suffered such evils by following their impressions?  What tragedy has had any other origin than this?  What is the Atreus of Euripides?  All a matter of impressions.  The Oedipus of Sophocles?  Impressions.  The Phoenix?  Impressions.  The Hippolytus?  Impressions.  What do you call those who follow every impression that strikes them?  Madmen!  What about us, then; do we act any differently?" (v. 31-33, p. 62).

Epictetus Discourses 1.27 - In how many ways do impressions arise, and what should we have at hand to help us deal with them?

In how many ways do the external impressions arise, and what aids should we have ready at hand to deal with them?

The world is full of ideas, impressions, opinions and events.  We are bombarded with so many voices telling us what to think and not to think; what to do and not do.  And our ruling center needs to sort through the mountains of data to guide us on a safe course.  This is what philosophy aims to teach us: how to successfully navigate the bombardment.

Epictetus says, "Whatever difficulty may trouble us, we must bring forward the appropriate remedy to apply against it" (v. 3, p. 58).  If we have a bad habit that needs correction, then we find a solution to stop the old and begin a new habit.  If we are uneducated and have faulty thinking, then we must find and apply a solution in the form of sound reasoning and thinking.  "Against sophistic arguments we should apply logical reasoning, and train ourselves in such reasoning so as to become familiar with it.  Against specious appearance, we should apply clear preconceptions, keeping them well polished and ready for use" (v. 6, p. 58).

He then uses "death" as an example of a process we all ought to go through when trying to deal with false impressions.

If you are afraid of death and wish to escape it, then find a way.  Can you go to a place or to people who can prevent you from dying?  Then go!  But if you cannot escape death, will you then grieve?  Or will you accept your fate?

If you can change the "external circumstance" (i.e. it's in your control), then do so.  But if you cannot, then this is where you must embrace and love your fate.  Else, you become impious (you hate God/Zeus/the Universe).

Epictetus Discourses 1.26 - What is the law of life?

What is the rule of life?

Theory is nice and gets us thinking about what is appropriate, but actual living is what counts.  Epictetus says, "far more important is the law of life that states that we must do what follows from nature" (v. 1, p. 56).  We live in a physical universe and world.  While some may sit around and theorize all day and live in a world of words, it ultimately doesn't matter until they actually do something physical.  One other way of stating this is: theorizing is easy, doing is harder.

Now, with that stated, we indeed have to start with education.  Nothing great was ever accomplished without some thought or retrospective.  This is why Epictetus says we go astray due to ignorance.  Along those same lines, it is education and theory that teaches us; not anger.  "To whom has anger ever taught the art of navigation or music?  When it comes to the art of life, do you suppose, then, that your anger will teach me what I need to know?" (v. 7, p. 56).

He also teaches us that the first step in philosophy is "to become aware of the condition of one's ruling center" (v. 15, p. 57).  In other words, we need to know the state of our hegemonikon.  If it is weak, then we ought not to use it in matters of importance.  If it is weak, we need to strengthen it and discipline and focus it.  This is where you ought to learn about and practice the Discipline of Assent.  This is how you begin to examine your life.  As Socrates said, "the unexamined life is not worth living."

Epictetus Discourses 1.25 - On the same theme

Upon the same theme

According to Epictetus, Zeus sent us here to earth with the commandment: "Guard what is your own by every means."

What truly, wholly belongs to us?  It is our perception - our opinion - our attitude.

Indeed, we can prioritize everything in our life, but whatever we decide to focus on, we ought not to resent it.  "Whenever you devote your attention to what is not your own, you lose what is truly your own" (v. 4, p. 53).

Epictetus also correctly points out that what we try to protect and cherish becomes a means for us to be enslaved.  He says, "If I attache value to my poor body, I have given myselft up to slavery; if I attach value to my miserable possessions, I'm likewise a slave; for by doing so, I'm at once showing to my own detriment by what means I may be caught" (v. 24, p. 55).  When we place importance on things that don't belong to us or are not in our control, we only torment ourselves.  "But as a general rule keep this in mind, that it is we who cause aggravation to ourselves; that is to say, it is our own judgements that aggravate us and crowd us in this way" (v. 28, p. 55).

So what should we do?  We should practice "maintaining always the same even temper," for this is what Socrates did.

This is why the discipline of assent is so important.  We may experience a gut reaction to some event.  We ought to pause; and in that pause, reflect on whether whatever it is that is trying to bother us.  Is it in our control?  Does it have sway or power over us?  Most likely it does not.  And instead, it is our perception that is holding us as slaves.  Therefore, we ought to check our assumptions and change our opinion as needed.  This is true freedom.

Epictetus Discourses 1.24 - How we should contend with difficulties?

How should we struggle against difficulties?

The first part of this chapter and the last part of this chapter are pure gold.

What makes us unique?  What defines us?

The Stoics would say that the obstacle is the solution to our problems.  Life throws challenges and curve balls at us and how we respond to them reveals who we really are.

Epictetus says, "it is difficulties that reveal what men amount to."  When difficult times - challenges or obstacles in our path - come to us, how we react to them reveals who we really are.  And we need to be of the mindset that these challenges and obstacles are opportunities for us to prove ourselves - they are gifts for us to "rise to the occasion."  We can learn and read our Stoic principles all day long, every week, month after month.  But if we never have the occasion to prove that we have embraced them, then what have we accomplished?  Give me a challenge and I will show you what I've learned - what I have become - who I am.  Gold is revealed in the rock after the fire purges out all the waste.  Epictetus reminds us that whenever difficulties come into our lives, "remember that God, like a trainer in the gymnasium, has matched you against a tough young opponent."

Epictetus tells his students how the true character of Diogenes was revealed.  Diogenes wore the bare minimum of clothing.  He slept on the bare ground.  His proof of success was his confidence, his serenity, his freedom and his tough and radiant physique (see verse 8).

Certainly, you can avoid the challenges and obstacles; you can even exit through the door - permanently.  But if you do so, you'd be a greater coward than children.  Children will flippantly decide to not play anymore when they don't get their way - they disengage from the challenge or obstacle.  Is that who you are?  Or maybe you're the type who is not willing to exit through the door, but will still complain and carp and constantly be pissed off.  That certainly is no great existence either.

The best solution, according to the Stoics, is to face the challenge - embrace it - engage with it.  You will fail, and that is fine.  But keep moving forward; pick yourself up and get back in the game.  More challenges and obstacles will come.  So learn from the previous ones and improve when you meet the next round of challenges and obstacles.  Allow yourself to be defined by your trials - after all, they are yours.

Epictetus Discourses 1.23 - Against Epicurus

In answer to Epicurus

The Epicureans and Stoics had differing views.  For Stoics, we are supposed to live according to nature with virtue being the sole good.  This means we ought to live an examined, and reasoned life while pursuing virtue (i.e. courage, self-discipline, justice and wisdom).

The Epicureans on the other hand "advocated living in such a way as to derive the greatest amount of pleasure possible during one's lifetime, yet doing so moderately in order to avoid the suffering incurred by overindulgence in such pleasure." (source) - almost like a "eat, drink and be merry, but not too much to cause pain."

With this in mind, we learn Epicurus advised the wise to not have children, since it would introduce pain and suffering, for the parent.

Stoics, on the other hand, would advocate performing your duty as a human being.  One of which is to propagate the human race.  We are social beings and our learning and progress comes at the hand of other people.  We learn from both the wise and unwise.  But if neither exist, we don't learn and progress.  Also, a philosophy dissuading child-rearing slants towards nihilism ("life has no intrinsic meaning or value. With respect to the universe, existential nihilism posits that a single human or even the entire human species is insignificant, without purpose and unlikely to change in the totality of existence.")

The chapters ends with a quip at Epicurus, to the effect of "even your parents would still love and raise you knowing you would advocate against your very existence!"

related content:
Epicurus and Children

Epictetus Discourses 1.22 - On preconceptions

Of our preconceptions

If you were to tweet: "justice is fair" no one would dispute your tweet.  Similarly, you could tweet "bravery is admired" and no one would dispute it.

But if you tweet, "he was very courageous to stand up to the vice president the way he did" someone might reply, "not courageous, but idiotic."  And here is where we begin to deviate - in the application of some preconceptions.

Epictetus mentions religions and how they dispute what ought to be eaten or not eaten.  He also mentions a couple of main characters from The Iliad who argue over justice.  At the heart of it all, is where you put "the good" - where you place happiness and contentment in you mind.  Do you derive happiness and contentment from your body, property, parents, siblings, children, country and friends?  Aren't all those good things?  Most would say, "yes! absolutely!"  But if you place your whole happiness and contentment in things that are out of your control, you must constantly deal with sorrow and discontent.

Furthermore, some people will even place these externals in the domain of "coming from God."

God gives me a healthy body: I am blessed!  God gives my body cancer: I am cursed!

God gives me riches and land and a beautiful home: I am blessed!  God sends a drought and famine and my riches and land and home are lost: I am cursed!

God gives me wonderful parents and a family: I am blessed!  God causes my family to die and hate me: I am cursed!

God sends me to the richest, most powerful country in the world: I am blessed!  God allows another country to invade and conquer my country: I am cursed!

God gives me countless, kind friends: I am blessed!  God causes all my friends to leave me: I am cursed!

Truly ask yourself, do you need a functioning, healthy body to be happy?  Do you need property, land, riches, parents, brothers and sisters, children, a country and friends to be happy and content?  Most people say yes!  But the reality is that these things do not bring you happiness.

What are we to do with stories like these:

Stephen Hawking or Helen Keller (people who's bodies did not function well for them).

Eric Hoffer (who was never really rich and labored with his hands most of his life).

Countless other people who's stories are never told, but they are never rich, yet seemingly are always happy.

Myth or not, what about Job - how was he able to be content and happy when everything was taken from him?

Do we not admire people who've had property, health and family taken from them, yet they are still able to find happiness and contentment?

Ultimately, all these things are externals to our will.  Our mind - our attitude - how we view the world is based on what we decide to assent to (or agree with).  If we place all our hopes and dreams in externals, then we must accept and expect that our happiness and contentment will be out of our control.

And do you want to be in control of your happiness or would you rather roll the dice and see what happens?

If you want to be in control of your happiness, then focus on what is in your control: your attitude.  But if you want to take your chances, then pick something that is out of your control and let your emotions and attitude and state of mind depend on whatever happens to it.  Good luck!

Epictetus Discourses 1.21 - To those who want to be admired

To those who would be admired

"For my part, I'm satisfied if I exercise my desires and aversions in accordance with nature, and apply my motives to act and not to act as my nature requires, and likewise my purposes, designs, and acts of assent."  (p. 48)

Epictetus Discourses 1.20 - How reason is able examine itself

How the reasoning faculty contemplates itself

"The art of leather-working concerns itself with hides, but the art itself is altogether different from its material, the hides, and for that reason can't take itself as an object of examination."

In other words, the art of leather-work, works on, examines, and uses hides.  The art of leather-work is not focused on, working on, or examining itself.

On the other hand, the art of reason and wisdom can and does work on, examine and use themselves, and their opposites.  These things are unique to humans - this is "our nature" or how we were designed.  This is essentially the work and object of philosophy.

"the most important task of a philosopher, and his first task, is to test out impressions and distinguish between them, and not to accept any impressions unless it has been duly tested" (v. 7, p. 47).

Epictetus talks about how people used to test coinage, to ensure it was real or fake and how they would have to develop a musician's ear to detect the slightest differences.  He then says, "in matters where we think it makes a notable difference whether or not we go astray, we apply considerable attention to judging things that are liable to lead us astray; but when it comes to this poor ruling center of ours, we yawn and slumber, and accept any impression that comes along.  For it doesn't occur to us that we'll suffer any damage as a result" (v. 10-11, p. 47).

This is a very important point he makes!  We go to great lengths to ensure our coinage and dollar system is real and not fake.  We've implemented an entire governmental system to ensure the integrity of our dollars.  Yet, we barely make any effort to examine and confront impressions that come into our minds.  Rather, we prefer to be tossed and thrown about by any event and impression that comes our way.

Someone cuts us off in traffic ... we fly into a rage!  Someone breaks into our home and burglarizes us ... we feel sad, violated and insecure.  We develop a heart condition ... we think "wo is me!  my life is ruined; it's over!" and we pity ourselves.  A manager has a bad day and takes it out on us ... we berate her behind her back and we feel upset.  We find out we've been lied to by people we've trusted for so long ... we feel betrayed and bitter.

We fail to examine our impressions and we let them disturb us!  But we don't have to!  Events may happen and impressions may come, but we have the power of assent!

Someone cuts us off in traffic, we can think of reasons why maybe they are in a hurry, but there is no reason to be upset.  Someone steals from you, then they've stolen from you.  Do what you must to reclaim your possessions, but no reason to be upset.  Take precautions to protect your home and be at peace.  We develop a heart condition, but we already knew these things were out of our control, now we have to simply accept our fate and do what we must to ensure good health.  A manager is upset with you, do what must be done to correct anything that needs to be corrected and give her the benefit of the doubt - she may simply be hungry!  We've been lied to, no need to be upset, but learn who you can trust and cannot trust.  Work with those who you can trust, don't work with those who you cannot trust; no need to feel bitter.

This is the most important art in life - the examination of impressions.  This is learning and practicing the Stoic art of the Discipline of Assent.  It "requires long preparation, and no end of effort and study" but "do you really expect to master the most important of the arts with little effort?"

We have to do the heavy mental lifting if we expect results.

Epictetus Discourses 1.19 - How should we behave towards tyrants

How ought we to bear ourselves toward tyrants?

This is an interesting chapter, especially if viewed in the context of modern-day corporate society, in which many of us make a living.

Vice presidents, executives, managers, divisional managers ... all of them wield power and authority.  But we fail to realize that the only power and authority they have is what we give them.  That power only exists in our own mind.  The power and authority is not real; not in the slightest.

Epictetus cuts right to the chase.  The only real power is the power of controlling our desires and aversions and our impulse control; in short, self-discipline (see verses 2-4).

And how should we view authority figures at work and in government?  We ought give them attention like we give our dishes or pets attention.  It is a necessity that has to be done; we do what we need to do, but nothing else.  The dishes are dirty, we wash them.  The horse needs to be groomed; we groom it.  There is no need to bow or show deferential treatment to them.  I think we can observe protocol if warranted, but we must be very wary of thinking they have more power or authority than us.

But those managers and bosses can fire you!  They can cut your pay!  Good point; then I'll watch out for them and perform my own due diligence like I would with anti-virus shots.  I'll do what I must for my own self-care, but I don't have to make my whole life dependent on them.  Soon, they will be retired, they will forget about you - they'll be golfing, going on vacations, put into a retirement home and soon, dead.

"For when the [president, VP, manager] says to someone, 'I'll [fire you, cut your pay, excommunicate you]' one who attaches value to his [job, position, membership] will reply, 'No, have pity on me,' while one who attaches value, by contrast, to his choice will say, 'If you think that will do any good, [fire away]'

To which, the president or VP or manager might say, "You don't care?" And you can respond, "Not in the least."  And the tyrant might say, 'I'll show you that I am [the president, VP, general authority].'

And then you respond, "How will you do that?  Zeus has set me free.  Do you really suppose that he would allow his own son to be turned into a slave?  You're master of my carcass, take that."  (see v. 8-10, p. 44).

Later, Epictetus talks about sacrifices and offerings to gods.  And he asks a really poignant question, "Yet who has ever offered up a sacrifice because his desires are rightly directed?  Or because his motives are in accord with nature?  For we offer up thanks to the gods for those things in which we place our good" (v. 25, p. 46).

Let this be your guide for having the proper attitude in dealing with "people of authority."

Epictetus Discourses 1.18 - That we should not be angry with those who do wrong

That we ought not to be angry with the erring

How should we view and deal with thieves and robbers?  How do you react and think about immoral people?

Someone poses this question to Epictetus: "So this thief here and this adulterer should be put to death?"

Epictetus responds, "Not at all, but what you should be asking instead is this: 'This man who has fallen into error and is mistaken about the most important mater, and thus has gone blind, not with regard to the eyesight that distinguishes white from black, but with regard to the judgement that distinguishes good from bad - should someone like this be put to death?'"  He compares the loss of moral capacity with loss of seeing or hearing and he asks if we should execute the deaf and blind?  If someone loses the capacity to be moral, Epictetus views this as similar to the loss of a sense.  Should we execute someone who is blind?  No!  Similarly, should we execute someone who's ability to make moral choices is lost?  No!

But I will say, how do you determine the difference between someone who has lost their moral ability and someone who knows right from wrong, but still chooses to be immoral?  That's a tough question.

Interestingly enough, while working one day, I happened to have the TV on and the Today Show with Megyn Kelly aired a segment about mothers dealing with children who have brain disorders - the very kind that prevents them from making moral or empathetic choices.  It's an interesting segment to watch and should give you pause when you are quick to "hate and take offence" (see verse 9).  The Today Show segment is called "Mothers Open Up About Concerns For Their Children With Brain Disorders" and it aired today, March 22, 2018.

He also instructs us that we should not be angry with people who may lack the ability for moral capacity, but instead we should pity them (see v. 9, p. 42).

Epictetus then goes on to discuss how we need to not place our desires in things that can be robbed from us.  He goes so far as to say that a tyrant can chain us up, and lop off our head, but the tyrant can never take our integrity from us.

How do we get to be this resilient?  "Know yourself.  So what follows?  That we should practice, by heaven, with little things, and after beginning with those, pass on to greater things.  'I've got a headache.'  Don't give expression to grief.  'I've got an earache.'  Don't give expression to grief.  And I'm not saying that you shouldn't groan at such things, but that you shouldn't groan in your inmost self" (v. 17-19, p. 43).

"Who, then, is the invincible human being?  One who can be disconcerted by nothing that lies outside the sphere of choice."  She or he is capable of overcoming, bearing and enduring without complaint, the heat, the cold, the allure of money (greed) and beautiful people (lust), darkness, glory or fame, abuse, praise and is even not afraid of death.  To overcome all; to not let any of these things have sway over you; that is what becoming invincible means.

In summary, test yourself.  Allow yourself to get into the mindset of constantly being tested and then work to win at those tests - to be the better man!  To quote one of my favorite Rocky lines, "How much can you take, and keep moving forward!  That's how winning is done!"

Epictetus Discourses 1.17 - that logic is indispenable

That the art of reasoning is indispensable

Entering the realm of philosophy and learning to live well, it is requisite that the student knows the tools and knows how to use the tools to accomplish an objective.

For this reason, Epictetus notes that "philosophers begin with logic" when teaching their students (v. 6).  He uses an analogy to explain.  "When measuring grain, one begins by examining the measure.  For unless we start off by establishing what a unit of measurement is, and what a balance is, how shall we ever be able to weigh or measure anything?" (v. 6-7).

Therefore, we ought to learn a "full and accurate knowledge of the standard of judgement that we apply in gaining a knowledge of everything else" (8).

To bolster his case for the importance of using learning and using logics, he notes previous philosophers who support this approach: Chrisippus, Zeno, Cleanthes, Antisthenes, Socrates and Xenophon (v. 10-12).

Also, to be able to read and understand previous philosophers, one ought to learn logic so one can interpret what they have said or written.  But even beyond that idea, if one learns logic well and applies it well, one won't even need the use of philosophers who have interpreted Nature, as we ought to be able to do so with applied, sound logic (see v. 15-19).

Furthermore, when someone tries to threaten you, you will be able to see things as they really are; "it isn't what you're threatened with that compels you, but your own judgement that it is better to do this or than than to die" (v. 25).

He concludes with a reminder that there is divinity in each of us and that a portion of god is in each of us.

"If you wish it, you are free; if you wish it, you'll find fault with no one, you'll cast blame on no one, and everything that comes about will do so in accordance with" your own will and god's will (v. 28).

Epictetus Discourses 1.16 - On providence

Of providence

in this passage, Epictetus instructs us on why and how we should praise God.  in a word, it is gratitude.  why?  because when we are grateful for what we have been granted and provided, we recognize our position in the universe.  without any of these things, we simply don't exist.  additionally, by thinking about these things and expressing gratitude, we must be open to the idea that intelligence went into the design of our world.  why?  we may not know exactly why, but without a doubt, we benefit from it.

Epictetus begins the passage by contemplating how the beasts need little and how everything is provided for them to exist.  furthermore, he expresses gratitude that humans do not have the responsibility or worry to provide for the animals, as everything they need has already been provided.  for this "order of things" we ought to give thanks.

also, we ought to contemplate these seemingly minute details and be grateful to the gods for them.  it is fascinating that from grass, we have milk; and from milk, we have cheese.  from plants we have clothes, gasoline, energy, modern transportation, communications, medicines and much, much more.  by our creative and innovative natures, we are able to create an abundance and provide for many.  for all of this, we ought to be grateful to the gods.  and just as many people have conceived of an idea and created some system, so too we ought to appreciate the many natural systems that have been created in the world; from the generation of food and animals and crops to the self-healing nature of oceans and land.

by today's modern standards and our very diverse social world, there is one odd observation Epictetus makes - that of facial hair and voices.  he observes that facial hair on men comes from god, so that people can distinguish between male and female.  nature has also given women a "gentler note into their voices" and are "deprived" of facial hair.  he concludes that it is "only right to preserve the signs that have been conferred on us by God" (v. 14, p. 38).

the conclusion and point of the entire passage is about expressing gratitude to the gods.  "what else should we do, both in public and in private, than sing hymns and praise the deity, and recount all the favours that he has conferred!  as we dig and plough and sow, oughtn't we to sing this hymn of praise to God: 'Great is God, for having provided us with these implements with which we till the earth; great is God for having given us hands, and the power to swallow, and a stomach, and enabling us to grow without being conscious of it, and to breathe while we're asleep.'  this is what we should sing on every occasion, and also the most solemn and divine hymn to thank God for having given us the power to understand these things, and to make methodical use of them" (v. 15-18, p. 38).

later he says, "if I were a nightingale, I would perform the work of a nightingale, and if I were a swan, that of a swan.  But as it is, I am a rational being, and I must sing the praise of God" (v. 20, p. 38).  this passage reminds me of Martin Luther King Jr. when he said,

If a man is called to be a street sweeper, he should sweep streets even as a Michaelangelo painted, or Beethoven composed music or Shakespeare wrote poetry. He should sweep streets so well that all the hosts of heaven and earth will pause to say, 'Here lived a great street sweeper who did his job well.'

meditating about these things and then feeling and expressing gratitude about them, makes us healthier and happier.  a simple web search will return many results of studies showing these benefits (see this link).  this one particular article notes 31 benefits of gratitude.  big or small, go ahead and recognize and express gratitude for all things you observe.

Epictetus Discourses 1.15 - What does philosophy promise?

What does philosophy profess?

Have you ever wondered why another person can do such a thing?

How can they stand to live in a dirty room?  Why won't they put the lid on the toothpaste or put the toilet seat down?

Why does this manager have to be such a mirco-manager?

Why is she always so grumpy and bitter?

Don't they know how annoying it is when they do that?

Perhaps you can think of your own example as to why someone else acts in a way that bothers you.  Maybe some of these actions are simply preferences.  But what about people who are not virtuous - people who are mean, spiteful, arrogant?  Shouldn't they know better?

Epictetus reminds us that: how other people behave and how they act, falls under the category of things not in our control.  "Philosophy doesn't promise to secure any external good for man, since it would then be embarking on something that lies outside its proper subject matter.  For just as wood is the material of the carpenter, and bronze that of the sculptor, the art of living has each individual's own life as its material" (v. 2, p. 36).

Epictetus also helps us remember that people are always on a developmental journey.  We can give them the benefit of the doubt.  We can also remind ourselves that it may take a lifetime for some people (including ourselves) to fully develop into a mature, caring, thoughtful human being.

He says, "Nothing great comes into being all at once.  If you tell me now, 'I want a fig,' I'll reply, 'That takes time.'  Let the fig tree first come into blossom and then bring forth its fruit, and then let the fruit grow to ripeness.  So if eve the fruit of a fig tree doesn't come to maturity all at once and in a single hour, would you seek to gather fruit of a human mind in such a short time and with such ease?" (v. 7-8, p. 37)

When it comes to my own kids and they do something that isn't so smart, I say to my wife, "this is NOT the final version of <name of our child>"

Epictetus Discourses 1.14 - That the divine watches over all of us

That the Deity oversees all men

The first part of the chapter discusses how God supervises everything, from flowers to fruit.

Then comes this interesting part:

Why, did anyone ever tell you that you have powers to rival those of Zeus?  But all the same, he has assigned to each of us, as an overseer, his own personal guardian spirit, and has entrusted each of us to its protection, as a guardian that never sleeps and is never open to deception.  To what other guardian could he have entrusted us that would have been better and more vigilant that this?  And so, when you close your doors and create darkness within, remember never to say that you're on your own, for in fact, you're not alone, because God is within you, and your guardian spirit too.  And what need do they have of light to see what you're doing?

To this god you should swear allegiance, as soldiers do to Caesar.  For they, on receiving their wages, swear to put the safety of Caesar above all else; so will you, who have been judged worthy of so many gifts of such a valuable nature, be unwilling to swear your oath, and having sworn it, hold true to it?  And what is it that you must swear?  Never to disobey, never to find fault with, never to complain about, anything that has been granted to you by God and never be unwilling to do what you have to do, or to undergo what you're bound to undergo. 

 What I find interesting about this passage are the similarities between the Christian promise to 'obey God' ... such as a baptism ... and a reminder to keep that promise ... such as the sacrament.  And then there is the inner deity ... which sounds a lot like the Holy Ghost in some Christian theology.

Epictetus Discourses 1.13 - how may everything be done in a way that is pleasing to the gods?

How may each several thing be done acceptably to the gods?

this is a short and to-the-point passage.

i'll summarize in a few 'tweet-like' sentences or phrases, each of which is an answer to the question proposed in the chapter heading.

1) eat as you ought: politely, with temperance and restraint

2) someone fails you? don't get angry or lose your temper

3) we are social beings; children of God/Zeus; therefore we are from the same family and ought to have a familial relationship with others

4) keep the proper perspective of things; this clump of dirt called earth is small in the vast universe

5) laws of men are "laws of the dead"; have greater "regard for the laws of the gods"

Epictetus Discourses 1.12 - on contentment

Of contentment

Even though the title of this chapter is called, "on contentment" or "satisfaction" in some translations, it is more about learning one of the most important lessons of life.

Epictetus starts off with describing various groups of people who believe or don't believe in the gods.  Inserted is a picture that represents these groups.  But it matters very little what kind of God or gods you believe in.  Maybe you don't even believe in a God or gods.  Fine.  What follows is relevant to those who believe or not.

"One who has achieved virtue and excellence, after having examined all these questions, submits his will to the one who governs the universe just as good citizens submit to the law of their city" (v. 7, p. 31).  And for those who have not attained virtue and excellence and are still learning he says they, "should approach his education with this aim in view: 'How may I follow the gods in everything, and how can I act in a way that is acceptable to the divine administration, and how may I become free?'  For someone is free if all that happens to him comes about in accordance with his choice and no one else is able to impede him" (v. 8-9, p. 31).  Whether you believe in the gods or not, the statement above gets to the heart of this matter: coming to accept your lot in life (being content or satisfied).  If you believe in the gods, then your philosophical education aims to teach you how to accept the gods' will for you.  If you don't believe in the gods, then philosophy would still aim to help you accept your fate - the complex turn of events that has brought you to this point in your life at this very instant.  He later expounds on this education: "true education consists precisely in this, in learning to wish that everything should come about just as it does" (v. 15, p. 31).

When your lot in life says you must be alone, what should your attitude be?  "You should call that peace and freedom, and view yourself as being like the gods."  And when you are in a large group of people, such as a party, you should think of yourself as a guest at "a feast or public festival" and learn to enjoy it (v. 21, p.32).

And when it comes to physical impairment, such as a bum or crippled leg, will you complain about your lot in life?  Epictetus seems to slap us in the face while saying, "Slave, you're going to cast reproaches against the universe?" (v. 24, p. 32).  I would recommend the reader learn about Helen Keller and Stephen Hawking.  Don't know who they are?  Look 'em up!  They had a lot worse lot in life than a bum leg.  What impediment do you have and how does it compare?

No matter our lot in life, we have complete control over one thing: our attitude toward our fate.  Indeed we must always keep in mind our position and minuteness relative to the universe, but also we must know we are equal with the gods because our our ability to choose our attitude and response.  As Epictetus put it, "the greatness of reason is measured not by height or length, but by the quality of its judgements" (v. 26, p. 33).

If you have eyesight and at the very moment a great work of art is presented to you, it would seem very odd and irrational to shut your eyes!  The same applies to our faculty for reason and choosing our attitude and reaction.  At the very time your capacity to reason and choice of attitude is needed, you should give "thanks to the gods for having enabled you to rise above everything that they have placed within your power" (v. 32, p. 33).

You do not have to choose a miserable life.  It is all in your head.  How long will it take for you to finally learn this lesson?  If you are disappointed, it is very likely you've placed your desires in something out of your control.  Now, quickly realize you have the power to change your attitude; and soon, you will be able to thank the gods for any obstacles or adversities placed before you.

If you truly want to be satisfied in life, you must learn that you are not held accountable for your parents or your siblings or any impediment to your body or what happens to your possessions or even for death or for life itself.  What you are accountable for is your response to all those things - what will your attitude and reaction be? The gods have made you responsible only for what is in your power - the proper use of impressions.

Epictetus Discourses 1.11 - on family affection

Of family affection

A government official talked to Epictetus.  The topic of family came up, to which Epictetus asked him what he thought of family life.  The official responded, "miserable" and proceeded to tell Epictetus that he couldn't even bear to be in the presence of his daughter when she was ill, because it caused him distress to see her suffer.

From there Epictetus proceeded to instruct the man about the criteria for judging whether something is good or not and what the proper reaction of the man should have been when his daughter was ill.

The key point in all the dialogue is found at the end of the chapter.  "In a word, it is neither death, nor exile, nor distress, nor anything else of that kind, that causes us to do something or not to do it, but rather our judgments and opinions" (v. 33, p. 30).

Once we realize and accept this fact, from that moment on, "we'll ascribe the blame to nothing other than the judgement that led us to act as we did ... in like fashion, we will also ascribe what we do rightly to the same cause.  And no longer will we blame slave, or neighbor, or wife, or children as being responsible for any of our ills, since we're now convinced that unless we judge things to be of a certain nature, we don't carry out the actions that follow from that judgement.  Now when it comes to forming a judgment, or not forming one, we're the masters of that, and not things outside ourselves" (v. 35-37, p. 30).

Indeed there are causes to what happens to us, but feeling miserable or any judgement or other reaction or attitude about what happens to us, is entirely 'up to us.'