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.

Indeed, while there are similarities, there are differences. The bit of divinity within each of us, called a daimon, is simply our reason – our rationality. Socrates often referred to his daimon as it would often warn him to not do something if he were about to take an action, however his daimon never told him what to do. If you read how Epictetus describes the divinity within, he seemingly is explaining that each of us have rationality and the ability to think for ourselves. If we focus on this divinity within, we will be guarded against deceit and we will have our own light to show us the way in life.

Having been raised Mormon, the idea of the Holy Ghost is not dissimilar to one’s daimon, but I would suggest that Mormonism’s approach and use of this concept is fundamentally different than how Socrates and Epictetus describe the daimon. In Mormonism, the influence of the Holy Ghost is truly external to a person, and it comes or goes depending on the worthiness of the person. Mormons only receive this “gift” after they are baptized. And from the time they are primary children, they are trained that anything aligned with the doctrine of the church will promote good feelings from the Holy Ghost, while anything not aligned with church doctrine will cause the member to have “icky feelings” or a stupor of thought.

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.'

When you read this whole chapter, you will observe how Epictetus applies principles in helping this father to see that abandoning his child, when she falls ill, is in fact not in accordance with nature. Epictetus helps the man see that it was his poor judgement and opinion which causes him to abandon his duty to his child. Epictetus further helps the man to understand how to take responsibility for his own opinions, attitude and actions.

Epictetus Discourses 1.10 - to those who have set their hearts on advancement in Rome

To those who have set their hearts on preferment at Rome

In this little discourse, Epictetus tries to make a point about how vigorous we ought to pursue a life of philosophy.  "If we had devoted the same unsparing effort to our own work as the senators at Rome have in achieving what they have set their mind on, perhaps we too might have achieved something" (v. 1, p. 25).

He shares a story of an older man who passes through his town.  The man was returning from exile and going back to Rome.  The man denounced his old life (his life in Rome, prior to exile) and "declared that from now on, after he got back, he would concern himself with nothing other living the rest of his life in peace and calm" noting that he had very little time left to him in life.  Epictetus told the man he was bluffing and that as soon as the man got a "whiff or Rome" he would be right back where he started before his exile.  Sure enough, the man returned to Rome and soon was back at it.

The point?  It was not to denounce this man's life and choice when he returned to Rome, but rather to learn from his industry and desire.  Epictetus wants people to be busy and industrious about their lives, and he wants them to put just as much vigor in learning and practicing philosophy.

"To be sure, we old men, when we see the young at play, feel a desire on our part, too, to join them in play.  How much more, then, if I saw them wide awake and eager to join us in our endeavors, would I be eager to combine my efforts with theirs" (v. 13, p. 26).

Epictetus Discourses 1.9 - how, from the idea that we are akin to God, one may proceed to what follows

How from the thesis that we are akin to God may a man proceed to the consequences?

Do you remember that part from the movie The Matrix, where Morpheus is trying to free Neo from the prison of his mind?  If not, then you can find it on YouTube (link).  In a sense, Epictetus is trying to free the minds of his students when he addressed them in this chapter.  He tried back then, and still today, with his written words (thanks to Arrian), he is trying to free his students' minds and our minds.

We are bound in the chains of our body and possessions.  And for people who place happiness and contentment in the body and possessions, they remain imprisoned.  Epictetus took it upon himself to free the minds of his students.  He believed that humans are more than mere animals.  We are related to the divine and to reason.

The chapter starts off with the concept of a cosmopolitan.  We ought "to follow the example of Socrates" when he was asked where he was from.  He would reply, "I'm a citizen of the universe" (p. 22).  We too should take the cosmopolitan view.  If you really think about it, what does it mean to say you're an American or Argentinian?  What it means is that your corpse happened to be born in some corner of the world purely for the reason that your parents and grandparents were born there too.  Does it really make sense to claim allegiance to some plot of land, some neighborhood, some city block, some square mile, some city, some county, some state, some nation, some continent?

We ought to come to the understanding that "of all things, the greatest and most important, and most all-embracing, is this society in which human beings and God are associated together" that of the association of "rational beings" (p. 22).

Epictetus then proceeds to tell his students that his duty, as their teacher and master, is to instruct them how to "prevent [them] from having a mean view of [themselves], or from developing mean and ignoble ideas about [themselves]" (p. 23).  Furthermore, to instruct them of their kinship with the rational gods and to understand that we have "these chains attached to us - the body and its possessions" and that we ought to "cast all of this aside as being burdensome, distressing, and useless" (p. 23).

Having heard all this, some of Epictetus' students claim they can no longer bear to be chained to their body and wish to go back from whence they came and to demonstrate to others that they have no power over them (the students) ... implying they, the students, should simply commit suicide to show everyone how little they esteem the world and its possessions.

Epictetus wisely states, and reminds his students and us, that it is our lot, given by God, to stand at our post.  "You must wait for God, my friends.  When he gives the signal and sets you free from your service here, then you may depart to him.  But for the present, you must resign yourselves to remaining in this post in which he has stationed you.  It is short, in truth, the time of your stay in this world, and easy to bear for people who are of such a mind as you.  For what tyrant, or what thief, or what law-courts, can still inspire fear in those who no longer attach any importance to the body and it possessions?  So wait, and don't make your departure without proper reason" (v. 16-19, p. 24).

Later on, he notes Socrates' attitude on life and the view of his duty.  The judges in Socrates' time did not want him talking and corrupting the minds of the youth.  Socrates responded, "How absurd of you to think that if one of your generals had stationed me in a post, I should hold it, and defend it, preferring to die a thousand deaths rather than abandon it, but if God has stationed us in some position and laid down rules of conduct, we should abandon it!" (p. 24).  The idea, here, is that Socrates was telling them that it was his duty, from God, to pester the people and spur them to reason.  But since he made the people look foolish, they got upset and put him on trail.  Despite that, Socrates held firm and carried out the duty he felt was his.

We humans are more than "bodies, entrails and sexual organs!"  We can gain our own contentment and we do not have to rely on others or possessions.  "For it is indeed pointless and foolish to seek to get from another what one can get from oneself.  Since I can get greatness of soul and nobility of mind from myself, shall I seek to get a patch of land from you, or a bit of money, some public post? Heaven forbid!  I won't overlook my own resources in such a manner" (p. 25).  "No one suffers misfortune because of the actions of another" (v. 34, p. 25).

Epictetus Discourses 1.8 - That our reasoning faculties are not free of danger for the uneducated

That the reasoning faculties, in the case of the uneducated, are not free from error

I've read this passage a few times, and if I understand Epictetus' point correctly, then I think he is saying something along the lines of this: rhetorical argumentation has its use, insofar as it is applied to leading the person to a proper education (in philosophy) and as long as the person keeps the focus on its proper use, which is the development of a good character.  However, as the person is still not fully educated, there is danger in learning and using rhetorical argumentation because it may lead to him becoming "conceited and presumptuous (v. 8).

Epictetus warns more explicitly,

For how on earth can one persuade a young man who excels in these studies that he should not become an appendage to them, but rather make them an appendage to himself?  Won’t he trample all these appeals underfoot, and walk about among us full of pride and puffed up with conceit, never being willing to allow that anyone should try to remind him of his shortcomings, and of where he has gone astray?

We should learn rhetoric and argumentation in the pursuit of living well and living in agreement with Nature.  If we become good at these skills, it should be because we are good philosophers - we love wisdom and virtue and wish to explain and argue the philosophy well.  But, some may go astray by becoming good at rhetoric and argumentation and take pride in these skills, rather than taking pride in living the good life.

Keep your eye on the mark: wisdom, excellence of character, virtue.  Don't be distracted by the skills that augment the embodiment of your philosophy.

Epictetus concludes the point:

Plato was strong and handsome, is it necessary that I too, sitting here, should toil to become strong or handsome, as though that were essential to philosophy just because a certain philosopher happened to be strong and handsome as well as being a philosopher? Don’t you want to understand and distinguish what qualities people require in order to become philosophers, and what other qualities may be present in them accidentally? Come now, if I could be counted as a philosopher, would you need to become lame like me?

Now, do I want to deny you these capacities? Heaven forbid! No more than I would wish to deny you the capacity to see.  All the same, if you ask me what the human good is, I can offer you no other reply than to say that it lies in a certain quality of choice.

Epictetus Discourses 1.7 - On the use of equivocal and hypothetical arguments and the like

Of the use of equivocal premisses, hypothetical arguments and the like

Epictetus discusses the aim and purpose of premises, arguments and logic, in general.

For in every area of study, we’re seeking to learn how a good and virtuous person may discover the path that he should follow in life and the way in which he should conduct himself.

Therefore, logic and assent seek to help the Stoic prokopton to see things as they really are.

For what is required in reasoning? To establish the truth, reject what is false, and suspend judgement in doubtful cases. ... it is necessary too to know how to test them and distinguish the true from the false and the uncertain ...  accept what follows from the premisses that have rightly been granted by you. ... learn how one thing follows as a consequence from certain other things, and how one thing is sometimes derived from a single thing, and sometimes from several in conjunction. ... conduct oneself intelligently in argument, and be able to prove each of one’s points, and to follow other people’s demonstrations, without being misled by those who put forward sophistic arguments by way of proof.

In today's vernacular, we would call this critical thinking.  Just as in Socrates' day, today there are sophists who would try to convince us to live a certain way based on unsound reasoning.  Therefore, we need to figure out a way to cut through the malarky and try to comprehend the world as it really is and not how someone intends us to see it.

If we don't or can't take care to manage our impressions and thinking, we may fall into faulty logic.  We should not

deal with our impressions in a random, ill-considered, and haphazard fashion, [or] be unable to follow an argument or demonstration or sophism, and, in a word, to be unable to make out, in question and answer, what is consistent with one’s position and what is not

Epictetus Discourses 1.6 - on providence

Of providence

The title of this chapter is On providence.

The point of this discourse is to show us that we are not mere brute animals.  What makes us humans unique is our providence-given abilities to "act in a methodical and orderly fashion, and in accordance with our own specific nature and constitution" (verse 15, p. 15).

Humans have the ability to think; to ponder; to reason and to appreciate.  What beasts create museums or art or music or ballets?  What animals write philosophical treatises or carry out experiments?  This is what sets us apart from all other creations.  Epictetus says "God brought the human race into the world to be a spectator of himself and of his works, and not merely to observe them, but also to interpret them.  It is thus shameful for a human being to begin and end where the irrational animals do.  Rather, he should start off where they do and end where nature ended with regard to ourselves.  Now it ended with contemplation, and understanding, and a way of life that is in harmony with nature.  Take care, then, that you don't die without having contemplated these realities" (verses 20-22, p. 16).

To relate this back to the Stoic motto of living in accordance with Nature, there are at least three ways humans can achieve this goal. John Sellars, in his book Stoicism, succinctly summarizes these three ways. This quote is found on page 91 in the 2nd edition and page 125 of the first edition.

Is living in harmony with Nature, living in harmony with one’s own nature, or the nature of the cosmos as a whole? It is both. In fact, it is possible to discern three aspects to this doctrine. The first is the idea of living harmoniously with oneself, that is, of living consistently and free from internal emotional conflict. The second is the idea of living in accordance with one’s own nature, of living according to one’s nature as a rational being and, in particular, of following this rather than passively reacting to external forces. The third is the idea of bringing oneself into harmony with Nature as a whole. As Nature as a whole is organized by the active principle that is God, and as our own nature is but a part of this, there will be no conflict between living according to our own nature and living according to Nature as a whole.

Now, returning to Epictetus, and his teaching that we should contemplate and understand the cosmos and seek a way of life that is in harmony with nature. This would related to the 3rd way in which we live in accordance with nature. We may observe Nature and learn to fit in and seek to live in harmony with our environment and the land, air and water.  And this begins with appreciation for the beauty of nature and all the creations in it.

Then the deep, reflective question Epictetus poses to us: "Will you never come to a realization of who you are, what you have been born for and the purpose for which the gift of vision was made in our case?"

And what about when difficult and disagreeable things happen to us?  How are we supposed to appreciate God's works then?  He offers a really good analogy.  People will take a pilgrimage to various places.  Perhaps they travel to Olympia or Mecca or to Washington D.C.  Despite the heat, humidity, the crowds, the traffic, the weather, the noise, the shouting - they endure it all to pay homage to whatever they find valuable.  Is this not true too with life and finding God or Zeus in the world?  Do we not fight the difficulties every day, if only to capture a glimpse of greatness?

And furthermore, God has given us the ability to endure said difficulties.  "by balancing all these things off against the remarkable nature of the spectacle, I imagine that you're able to accept and endure them.  Come now, haven't you been endowed with faculties that enable you to bear whatever may come about?  Haven't you been endowed with greatness of soul? And with courage?  And with endurance?  If only I have greatness of soul, what reason is left for me to be worried about anything that may come to pass?" (verses 28-29, p. 16)  And there is the rub - the key - the point of it all: to seek, to journey, to venture to find and then appreciate God's handiwork, while using the gifts God provides to enable us to get to that point.  To be able to seek, to use the inherent tools within us, to overcome and to achieve or at least to attempt to achieve.  That's all.

Without a lion to fight, there is no Hercules.  Without a lion, hydra, stag or boar, there is no Hercules.  Without the challenges, Hercules has no definition, no existence.  "What would have been the use of his arms and of all his strength, endurance, and nobility of mind if such circumstances and opportunities hadn't been there to rouse him and exercise him?" (verse 34, p. 17).

Now, take note!  In the seeking of trying to appreciate God's creations, you not only discover and appreciate those creations, but in the doing you discovered something within you: fortitude, grit, determination, reason, justice, discipline.  And you ought to appreciate this too!  In the seeking, you come to appreciate God's work without and within.  You may even exclaim, "Bring on me now, Zeus, whatever trouble you may wish, since I have the equipment that you granted me and such resources as will enable me to distinguish myself through whatever may happen" (verse 37, p. 17).

Or ... or, you do not embark on the journey to seek and appreciate God's works and you fail to not appreciate God's works and you fail to discover God's works within you.  In other words, "you cast blame on the gods" (verse 38).  You become impious.  In Christian vernacular, you break the first great commandment.

And one final point before the big question of the day.  God has given each of us the resources to deal with whatever difficulties come our way in our search to appreciate God's works.  God has given us the choice; God has given us freedom to choose.  There is no "constraint, compulsion" or "impediment" in this choice of ours - the choice of seeking to appreciate God's work or not.

And finally, to the big question of the day (maybe the question of a lifetime): what will you choose to do?

Will you use your God-given resources and God-given character of strength and resilience to seek out ways to appreciate God's works (both externally and within you)?  Or will you be wail, grieve, complain and groan?

Epictetus Discourses 1.5 - Against the Academics

Against the Academics

In the arena of ideas and debate and conversation, it is important to agree on definitions.  If two people cannot agree on definitions and language, the conversation will be futile.

Even more general than definitions are agreements on things that are obvious.  "If someone ... refuses to accept what is patently obvious, it is not easy to find arguments to use against him that could cause him to change his mind" (p. 13).

Worse still, are those who want to change meanings or words mid-conversation!

Epictetus rails against two types of obtuseness: that of the intellect and that of the moral compass.

If someone cannot intellectually carry on conversation, then you might as well begin talking to a brick.

And if someone lacks moral direction, Zeus help him and society!

Epictetus Discourses 1.4 - on progress

Of progress

What is real progress in terms of Stoicism?

Epictetus resoundingly explains.

Stoicism is about living according to Nature where virtue is the sole good.

He says, "Now, if virtue promises to enable us to achieve happiness, freedom from passion, and serenity, then progress towards virtue is surely also progress towards each of these states" (p. 11).

Therefore, if you want to make progress in becoming Stoic, you would not show a sage all the books you've read on the subject of Stoicism.  Rather, you would show them how you are living according to nature and focusing solely on virtue.  Epictetus likens this to an athlete.

"Come now, show me what progress you're making in this regard.  Suppose I were talking with an athlete and said, Show me your shoulders, and he were to reply, 'Look at my jumping-weights.'  That's quite enough of you and your weights!  What I want to see is what you've achieved by use of those jumping-weights" (p. 11).

What are the hallmarks of progress in Stoicism?

"So where is progress to be found?  If any of you turns away from external things to concentrate his efforts on his own power of choice, to cultivate it and perfect it, so as to bring it into harmony with nature, raising it up and rendering it free, unhindered, unobstructed, trustworthy, and self-respecting ... and if, when he gets up in the morning, he holds in mind what he has learned and keeps true to it ... this, then, is the person who is truly making progress; this is the person who hasn't traveled in vain! (p. 12).

"what is truly worthwhile is to study how to rid one's life of distress and lamentation, and cries of 'Ah, what sorrows are mine!' and 'Poor wretch that I am!', and of misfortune and adversity; and to learn what death, banishment, prison and hemlock really are, so that one may be able to say in prison like Socrates, 'My dear Crito, if it pleases the gods that this should come about, so be it!'" (p. 12)

And when you read tragic books, the purpose should be to learn "the sufferings of men who have attached high value to external things." (p. 13)

Epictetus makes that point that we ought to praise God, "who discovered, and brought to light and communicated to all, the truth that enables us not merely to keep alive, but to live a good life" and for whom we ought to thank "for this benefaction" and for "such a wonderful fruit in the human mind" (p. 13).

In summary, we ought to:

Renounce externals (desiring something that is out of your control, or avoiding something painful that is out of your control).

Focus on our character; cultivate it, perfect it.

Make our character honest, trustworthy, free.

Expunge from our life the following: sighs, sorrow, grief, disappointment and exclamations like, "poor me!"

Learn what death is; face it; realize it is your fate.

Be grateful to God or the Gods for having given us the ability to live and live well.

If you can do these things, then you are showing progress in becoming Stoic.

Epictetus Discourses 1.3 - the benefit of knowing we are children of God

From the thesis that God is the father of mankind how may one proceed to the consequences?

Marcus Aurelius often wrote about "providence or atoms." This was in reference to the management of the universe and world. Is the world governed by God or Gods? Or is it a random interaction of atoms bouncing off each other endlessly leading to constant chaos?

There are several parts of Meditations that mentions this choice. As you read them, you will notice how he leans towards organization, order, a system or machine.

Book 4.2
Revisit the alternatives providence or atoms - and the many indications that the universe is a kind of community. But will matters of the flesh still have their hold on you? Consider that the mind, once it has abstracted itself and come to know its own defining power, has no contact with the movement of the bodily spirit.

Book 6.10
Either a stew, an intricate web, and dispersal into atoms: or unity, order, and providence. Now if the former, why do I even wish to spend my time in a world compounded at random and in like confusion? Why have any concern other than somehow, some time, to become 'earth unto earth'? And why actually am I troubled? Dispersal will come on me, whatever I do. But if the latter is true, I revere it, I stand firm, I take courage in that which directs all.

Book 6.24

Alexander of Macedon and his muleteer were levelled in death: either they were taken up into the same generative principles of the universe, or they were equally dispersed into atoms.  Reflect on how many separate events, both bodily and mental, are taking place in each one of us in the same tiny fragment of time: and then you will not be surprised if many more events, indeed all that comes to pass, subsist together in the one and the whole, which we call the Universe.

Book 7.32

On death. Either dispersal, if we are atoms: or, if we are a unity, extinction or a change of home.

Book 7.50

Again:  'What is born of earth goes back to earth: but the growth from heavenly seed returns whence it came, to heaven.'  Or else this: a dissolution of the nexus of atoms, and senseless molecules likewise dispersed.

Book 8.28

The recurrent cycles of the universe are the same, up and down, from eternity to eternity. And either the mind of the Whole has a specific impulse for each individual case - if so, you should welcome the result - or it had a single original impulse, from which all else follows in consequence: and why should you be anxious about that? The Whole is either a god - then all is well: or if purposeless - some sort of random arrangement of atoms or molecules - you should not be without purpose yourself. 

Book 9.39

Either all things flow from one intelligent source and supervene as in one coordinated body, so the part should not complain at what happens in the interest of the whole - or all is atoms, and nothing more than present stew and future dispersal. Why then are you troubled? Say to your directing mind: 'Are you dead, are you decayed, have you turned into an animal, are you pretending, are you herding with the rest and sharing their feed?'

Book 10.6

Whether atoms or a natural order, the first premise must be that I am part of the Whole which is governed by nature: the second, that I have some close relationship with the other kindred parts. With these premises in mind, in so far as I am a part I shall not resent anything assigned by the Whole. Nothing which benefits the Whole can be harmful to the part, and the Whole contains nothing which is not to its benefit. All organic natures have this in common, but the nature of the universe has this additional attribute, that no external cause can force it to create anything harmful to itself.

So remembering that I am part of a Whole so constituted will leave me happy with all that happens to me. And in so far as I have some close relationship with the other kindred parts, I shall do nothing unsocial, but rather look to the good of my kin and have every impulse directed to the common benefit and diverted from its opposite. All this in operation guarantees that life will flow well, just as you would judge a citizen's life in proper flow when he moves on through acts which benefit his fellow citizens, and welcomes all that his city assigns him.

We too are faced with this decision about how to view this Universe and life. Whether you talk to an atheist or a theist, both will share what they think is evidence that supports their cause. In a debate, it might be a tie. As an impartial observer, in a sense, we get to choose what we want to believe: Providence or Atoms. And when we arrive at this crossroads, we should do well to remember what Epictetus says: "If only one could be properly convinced of this truth, that we're all first and foremost children of God, and that God is the father of both human beings and gods, I think one would never harbour any mean or ignoble thought about oneself."

When I read this, it seems that Epictetus is saying that if you view yourself in high regard (a child of God), then your attitude about yourself and even the world, pivots to the positive.

image source: https://www.instagram.com/jpeg_v1/

Later he says, "these two elements have been mixed together in us from our conception, the body, which we have in common with animals, and reason and intelligence, which we share with the gods, some of us incline towards the kinship that is wretched and mortal, and only a few of us towards that which is divine and blessed. Now since everyone, whoever he may be, is bound to deal with each matter in accordance with the belief that he holds about it, those few who think they were born for fidelity, for self-respect, and for the sound use of impressions will never harbour any mean or ignoable thought about themselves, whereas the majority if people will do exactly the opposite."

On which side do you tilt? Are humans just high-functioning animals? Or are they more noble?

For me personally, believing in a God or Gods or Providence and thinking the Universe is ordered, I am more willing to accept my fate in all this; and that keeps me on the positive side of the scale. It also helps me give others the benefit of the doubt. If I tend to think that it is all chaos and random atoms, I might be willing to throw my hands up in the air in ambivalence and may act coldly towards other people and their challenges. But if I believe there is some order, I might be more willing order my life and help instill order and harmony in others.

Further Reading:

Stoicism: Providence or Atoms? Can you be a modern Stoic and an atheist (or agnostic)?

'Providence or Atoms? Providence!'

Epictetus Discourses 1.2

How may a man preserve his proper character upon every occasion?

Epictetus' Discourses are not the Meditations. I can let a passage from Marcus simmer in my brain a few minutes and I think I can come to a conclusion as to what he means (along with the help of Hadot).  But for Epictetus, I need to read it a few times to comprehend what he's teaching me.

The subject of Discourses 1.2 is 'how a person can preserve their proper character in any situation.' The Stoics always say, "live according to Nature." I think what Epictetus is trying to say in this chapter is, "live according to your specific nature." Around verse 7, he says, "not only do we have to form a judgment about the value of external things, but we also have to judge how they stand in relation to our own specific character."

From there, once you know what you are, you can settle on what you will and will not do - what integrity means to you. He says in verse 11, "you're the one who knows yourself, and knows what value you set on yourself, and at what price you'll sell yourself; for different people sell themselves at different prices."

This is a timely passage for me personally. Every so often, I seem to go through some sort of existential mini life crisis. When they occur, I seem to really wonder and question myself and if I'm adding any value to the world. They typically begin on a Friday - after a long, slug-fest at work - commuting, meetings ad-nauseum and seemingly not getting anywhere or accomplishing anything. If asked, 'what did you accomplish today or this week?', I think the answer would be 'nothing of importance.' The only, real, valid reason I work day-in and day-out is for my wife and family. For them, I'm willing to sell my time and soul. Maybe other people can't do that. But I've found, speaking for myself, that is the price I'm willing to sell myself for.

Epictetus offers an analogy about the selling price of one's soul. Does one 'fall in line' or does one 'attempt to stand out'? The analogy involves either being a white thread in a robe made mostly of white threads or being a purple thread, which when contrasted with the white threads, stands out. For some, their price is steep - they would not settle or sell their soul to 'be like the crowd.' He proceeds to give examples of some people's integrity at play. They can be threatened, but they will still do their duty to death.

Now that price has been discussed, the question still remains, "what makes you unique? What is your unique nature? What are you not willing to sell your soul for, if ever, in any circumstance?" Epictetus discusses this in verse 30, "Then how will each of us come to recognize what is appropriate to his own character?" Later, he answers, "if someone possesses such power, he won't fail to be aware of it." He also makes a clarifying point that sometimes we don't know what that talent is until after a 'winter training.' He doesn't expound a whole lot on that, but to me, it seems like we all grow into the talents that are unique to us. Perhaps after some difficulty and challenges, our true talents - aspects that are unique to us individually - are revealed. But for one’s character to truly be revealed, one must endure hardship or winter training. This is not dissimilar to Seneca’s “fire is the test of gold; adversity of strong men” in his essay On Providence. The original Latin is ignis aurum probat, miseria fortes viros.

Let's assume you've found your talent or even your unique meaning in life. Now, comes the possibility that you are not the best in whatever makes you unique. To which Epictetus responds we do not "cease to make any effort in any regard whatever merely because [we] despair of achieving perfection." Indeed, there can be a 'best' but by virtue of there being a 'best', there are dozens, hundreds, thousands of others 'not the best.'  The conclusion: we still try.

Epictetus Discourses 1.1

I am reading Epictetus' Discourses, Fragments and Handbook again. My goal is to really think about what Epictetus said and then write my thoughts in a way that my children could understand what he taught. I'm hoping it will be a resource to them in their life journey.

I'm reading from the Oxford World's Classics translated by Robin Hard copy, but I will link the Oldfather translation for each post. As passages stand out to me, I'll make remarks on them. I will not copy the entire passage, as I did with Meditations. If you're reading these blog posts, I suggest you find a copy of the book, and read the corresponding passage.

Of the things which are under our control and not under our control

The Discourse begin by talking about one of the most fundamental aspects of Stoicism and life: determining what is in your control and what is not in your control. Some people call this the Dichotomy of Control and more precisely, this term was most likely coined by William Irvine in his book “A Guide to the Good Life: The Art of Stoic Joy”. In more recent years, this term has been subject to scrutiny, and many suggest simply using the Greek term eph' hêmin or 'up to us.' The dichotomy would then be things 'up to us' and things 'not up to us' and avoids the term ‘control.’ For more on this, I would refer you to modernstoicism.com and searching for the article entitled “What Many People Misunderstand about the Stoic Dichotomy of Control by Michael Tremblay”

How to you apply the Dichotomy of Control? Make a list. Deeply think about what you can control (what is 'up to you') versus what you cannot control (what is 'not up to you). And when we use the word "control" it is not partial control or some control; rather, it means entirely within our control.

One item under the category 'not up to me' is the body. Epictetus uses a lot of examples of how the body is not under our control. And while he is citing these examples, he also indicates what is 'up to us' in each of those circumstances.

In one example, Lateranus is to be be-headed at the command of Nero. Lateranus could not prevent himself from losing his head, but he could control his attitude about it. So, "he held his neck out willingly to take the blow." But that is not the end of the story! The blow to his neck was not adequate and he didn't die! After "recoiling" his head a bit, he "had enough self-command to offer his neck a second time" (p. 5).

The body may be put to death, but our attitude and reaction is 'up to us.'

The body may be put in chains or thrown into prison, but our mind and will cannot be chained or thrown into prison.

And here is the key quote from Discourses Book 1, Chapter 1: "These are the thoughts that those who embark on philosophy ought to reflect upon; it is these that they should write about day after day, and it is in these that they should train themselves." (p. 6). A bit later, he advises that we need to come to terms with what we have been given in life.

What I Highlighted In the Book

"It is fitting, then, that the gods have placed in our power only the best faculty of all, the one that rules over all others, that which enables us to make right use of our impressions; but everything else they haven't placed within our power"

"this body isn't truly your own, but is nothing more than cleverly moulded clay"

speaking as Zeus ... "I've given you a certain portion of myself, this faculty of motivation to act and not to act, of desire and aversion, and, in a word, the power to make proper use of impressions; if you pay good heed to this, and entrust all that you have to its keeping, you'll never be hindered, never obstructed, and you'll never groan, never find fault, and never flatter anyone at all."

"I must die; so must I die groaning too? I must be imprisoned; so must I grieve at that too? I must depart into exile; so can anyone prevent me from setting off with a smile, cheerfully and serenely?"

"These are the thoughts that those who embark on philosophy ought to reflect upon; it is these that they should write about day after day, and it is in these that they should train themselves."

"train oneself in the matters in which one ought to train oneself, to have rendered one's desires incapable of being frustrated, and one's aversions incapable of falling into what they want to avoid."

Stoic Week 2018: Sunday

Morning Reflection
The works of the gods are full of providence, and the works of fortune are not separate from nature or the interweaving and intertwining of the things governed by providence. Everything flows from there. Further factors are necessity and the benefit of the whole universe, of which you are a part. What is brought by the nature of the whole and what maintains that nature is good for each part of nature. Just as the changes in the elements maintain the universe so too do the changes in the compounds.
— Marcus Aurelius, Meditations, 2.3

Mid-day Reflection
Take longer (20-30 minutes) to sit quietly and contemplate the View from Above, using the audio recording provided.


Evening Reflection
I travel along nature’s way until I fall down and take my rest, breathing out my last into the air, from which I draw my daily breath, and falling down to that earth from which my father drew his seed, my mother her blood and my nurse her milk, and from which for so many years I have taken my daily food and drink, the earth which carries my footsteps and which I have used to the full in so many ways.
— Marcus Aurelius, Meditations, 5.4

Read today’s evening text, and base your evening meditation on thinking about yourself as an integral part of nature. Think about how you could improve that relationship, for instance by thinking more about the effect of your actions on the natural environment.

I am part of the whole.  Marcus' graphic description of a severed hand or foot, reminds me of the fortunate position I am in as a human being.  A severed hand or foot cannot easily re-join the body.  but humans, who cut themselves off from society, can rejoin her.  I am part of the whole.

Here is Marcus' complete passage:

If you have ever seen a severed hand or foot, or a head cut off 34 and lying some way away from the rest of the body - analogous is what someone does to himself, as far as he can, when he will not accept his lot and severs himself from society or does some unsocial act. Suppose you have made yourself an outcast from the unity of nature - you were born a part of it, but now you have cut yourself off. Yet here lies the paradox - that it is open to you to rejoin that unity. No other part has this privilege from god, to come together again once it has been separated and cut away. Just consider the grace of god's favour to man. He has put it in man's power not to be broken off from the Whole in the first place, and also, if he has broken off, to return and grow back again, resuming his role as a member. (Book 8.34)

Stoic Week 2018: Saturday

Morning Reflection
Be like the headland, on which the waves break constantly, which still stands firm, while the foaming waters are put to rest around it. ‘It is my bad luck that this has happened to me.’ On the contrary, say, ‘It is my good luck that, although this has happened to me, I can bear it without getting upset, neither crushed by the present nor afraid of the future.’ This kind of event could have happened to anyone, but not everyone would have borne it without getting upset.
– Marcus Aurelius, Meditations, 4.49

Mid-day Reflection
Take time to listen to the Premeditation of Adversity recording and rehearse facing some events that feel emotionally challenging or difficult.

Alternatively, search premeditatio malorum and learn how to regularly practice it.

Evening Reflection
Glad and cheerful, let us say, as we go to our rest: ‘I have finished living; I have run the course that fortune set for me’. If God gives us another day, let us receive it with joy. The happiest person, who owns himself more fully, is the one who waits for the next day without anxiety. Anyone who can say, ‘I have had my life’ rises with a bonus, receiving one more day.
– Seneca, Letters, 12.9.

Reflect on what it means to be grateful for each day as if it were your last and to make the most of the opportunities life presents you with.

I have not read all the works of Seneca yet.  The above quote is the first time I have read it.  The part that really stands out to me is "the happiest person ... is the one who waits for the next day without anxiety."  There was a time, when Sunday night came with excessive dread.  I had to start another week at work!  Another week of commuting, meetings, email and dealing with problems.  But I have realized, quite recently, that I no longer have that dread.  I love each moment.  I have experienced contentedness on Mondays, Tuesdays, Wednesdays, and Thursdays.  There is nothing to fear or have anxiety about those days.  I can be happy now.  This is life.  Through repeated efforts and reflection, I now know I can find rays of sunshine no matter the place, time or circumstance.

Stoic Week 2018: Friday

Morning Reflection
It isn’t the things themselves that disturb people, but the judgements that they form about them. Death, for instance, is nothing terrible, or else it would have seemed so to Socrates too; no, it is in the judgement that death is terrible that the terror lies. Accordingly, whenever we are impeded, disturbed or distressed, we should never blame anyone else but only ourselves, that is, our judgements. It is an act of a poorly educated person to blame others when things are going badly for him; one who has taken the first step towards being properly educated blames himself, while one who is fully educated blames neither anyone else nor himself.
– Epictetus, Handbook, 5

Mid-day Reflection
Take 5-10 minutes and sit quietly, thinking of occasions in the recent past when you reacted in a ‘passionate’ way (attaching value to things like fame and prosperity), and also on occasions when you reacted with a ‘good emotion’, remembering that what matters most is acting virtuously.

Perhaps for about 15 years after graduating from college and engaging in the "rat race" of "climbing to the top" at work, I focused a lot on chasing happiness by pursuing things that were largely out of my control.  I bought into the concept that rank, power, status, authority would bring me happiness.  I was able to achieve a lot of those things, but many times I failed to attain them.  Consequently, my mental health and inner disposition would rise and fall and turn like a roller coaster.

Eventually, I came to learn these things don't matter or matter much less than I placed value in them.  I learned that I could be content in any situation and this was largely due to the writings of Marcus Aurelius and Epictetus.

I used to be upset when unexpected events occurred and when I had to do something I didn't want to.  Now I roll with the flow and focus on my ability to choose how I view events.

A similar thought is encapsulated with a Charles Swindoll quote:

The longer I live, the more I realize the impact of attitude on life. Attitude, to me, is more important than facts. It is more important than the past, the education, the money, than circumstances, than failure, than successes, than what other people think or say or do. It is more important than appearance, giftedness or skill. It will make or break a company...a church...a home. The remarkable thing is we have a choice everyday regarding the attitude we will embrace for that day. We cannot change our past...we cannot change the fact that people will act in a certain way. We cannot change the inevitable. The only thing we can do is play on the one string we have, and that is our attitude. I am convinced that life is 10% what happens to me and 90% of how I react to it. And so it is with you. We are in charge of our attitudes.

Evening Reflection
So reflect on this: the result of wisdom is stability of joy. The wise person’s mind is like the superlunary heaven: always peaceful. So you have this reason to want to be wise, if wisdom is always accompanied by joy. This joy has only one source: an awareness of the virtues. A person is not capable of joy unless he is brave, unless he is just, unless he has self-control.
– Seneca, Letters, 59.16

Did your emotions today express an attempt to respond virtuously and what could you do to make this happen tomorrow and to experience the ‘joy’ that Seneca describes?

Detached observation - that is the most succinct way I can describe how to control my attitude and emotions.  I don't always succeed, but the more I practice it, the more slow I am to react to things (events, peoples' words and emotions).

Stoic Week 2018: Thursday

Morning Reflection
It is important to understand that nature creates in parents affection for their children; and parental affection is the source from which we trace the shared community of the human race … As it is obvious that it is natural to us to shrink from pain, so it is clear that we derive from nature itself the motive to love those to whom we have given birth. From this motive is developed the mutual concern which unites human beings as such. The fact of their common humanity means that one person should feel another to be his relative.
– Cicero, On Ends, 3.62-3

Mid-day Reflection
Take 5-10 minutes to sit quietly and practise the Circle of Hierocles exercise given here. Think of yourself as gradually expanding the circle of those you are concerned with till you reach the circle of human beings in general.

The following visualisation or meditation technique is loosely based on Hierocles’ comments:

1. Close your eyes and take a few moments to relax and focus your attention on the things you’re about to visualise.
2. Picture a circle of light surrounding your body and take a few moments to imagine that it symbolises a growing sense of affection toward your own true nature as a rational animal, capable of wisdom (virtue), the chief good in life.
3. Now imagine that circle is expanding to encompass members of your family or others who are very close to you, towards whom you now project an attitude of family affection as if they were somehow parts of your own body.
4. Imagine that circle expanding to encompass people you encounter in daily life, perhaps colleagues you work alongside, and project natural affection toward them as if they were members of your own family.
5. Let the circle expand further to include everyone in the country where you live, imagining that your affection is spreading out toward them also, insofar as they are rational animals akin to you.
6. Imagine the circle now growing to envelop the entire world and the whole human race as one, allowing this philosophical and philanthropic affection to encompass every other member of the human race.

Also see what Albert Einstein said: see this link.

Evening Reflection

Let us embrace in our minds the fact that there are two communities – the one which is great and truly common, including gods and human beings, in which we look neither to this corner or to that, but measure the boundaries of our state by the sun; the other, the one to which we have been assigned by the accident of our birth.

– Seneca, On Leisure, 4.1

What benefits each of us is what is in line with our constitution and nature; my nature is rational and political. As Antoninus, my city and fatherland is Rome, as a human being it is the universe. It is only what benefits these cities which is good for me.

– Marcus Aurelius, Meditations, 6.44.5-6

How far did you succeed in fulfilling your local roles and responsibilities while also bearing in mind the broader values shared by humanity in general – or the needs of those human beings currently without a home or country of their own?

This morning, at 4:30am, while on a walk with my dear wife, I commented that every year leading up to Stoic Week, I get excited and tell myself that I am going to really work at it.  Inevitably, however, my busiest week at work coincides with Stoic Week!  But instead of being frustrated this week, I've been quietly focused, content and happy!  I am busy helping others at work and at home and in the neighborhood.  And the more I'm engaged at work and at home, the more compassion I have for others.

As I write this at 8pm tonight, I reflect on what I have done today.  I was able to spend a couple of hours with my wife, as we went on a walk this morning and enjoyed a warm beverage for breakfast.  Then I quickly got ready and drove to my work's campus, where I ran a two-hour meeting for our leadership team.  I was able to stay focused, calm and engaged.  After that meeting, I drove to our satellite office where my team was in a "dojo" learning the principals of agile.  Then, by mid-afternoon, I needed to get home to meet the contractors who fixed up our home.  While they were here, I answered many questions for my manager and handled a few work requests.  By six o'clock, my oldest son and my youngest daughter and I met a neighbor 7th grader at the school basketball court to help him get ready for school basketball try-outs.  Then we headed home, cleaned up, ate dinner as a family.  Virtually everything I did today was in support of others - and I felt content for having done it!  This is what being human is all about; this is our nature.