The Discourses of Epictetus, tr. by P.E Matheson, [1916], at sacred-texts.com
The Discourses of Epictetus, tr. by P.E Matheson, [1916], at sacred-texts.com
What is the first business of the philosopher? To cast away conceit: for it is impossible for a man to begin learning what he thinks he knows. When we go to the philosophers we all bandy phrases freely of things to be done and not to be done, of things good and bad, noble and base; we make them the ground of our praise and blame, accusation and disparagement, pronouncing judgement on noble and base conduct and distinguishing between them. But what do we go to the philosophers for? To learn in their school what we think we do not know. What is that? Principles. For we want to learn what the philosophers talk of, some of us because we think their words witty and smart, and others in hope to make profit of them. It is absurd, then, to think that a man will learn anything but what he wishes to learn, or in fact that he will make progress if he does not learn. But the mass of men are under the same delusion as Theopompus the rhetor, when he criticized Plato because he wanted to define every term. What are his words?
'Did none of us before you talk of "good" or "just," or did we use the terms vaguely and idly without understanding what each of them meant?'
Who told you, Theopompus, that we had not natural notions and primary conceptions of each of these? But it is impossible to adjust the primary conceptions to the appropriate facts, without making them articulate and without considering just this—what fact must be ranged under each conception.
You may say just the same thing, for instance, to physicians. Which of us did not use the words 'healthy' and 'diseased' before Hippocrates was born? Were those terms we used mere empty sounds? No, we have a conception of 'healthy', but we cannot apply it. Therefore one physician says, 'Take no food', and another 'Give food', and one says, 'Cut
the vein', and another, 'Use the cupping-glass.' What is the reason? Nothing but incapacity to apply the conception of 'the healthy' to particulars in the proper way.
So it is here in life. Which of us does not talk of 'good' and 'bad', 'expedient' and 'inexpedient'? Which of us has not a primary conception of each of these? Is that conception, then, articulate and complete? Prove it. How am I to prove it? Apply it properly to particular facts. To begin with, Plato makes his definitions conform to the conception of 'the useful', you to the conception of 'the useless'. Is it possible, then, for both of you to be right? Of course not. Does not one man apply his primary conception of 'good' to wealth while another does not? Another applies it to pleasure, another to health. To sum up, if all of us who use these terms really know them adequately as well, and if we need take no pains to make our conceptions articulate, why do we quarrel and make war and criticize one another?
Indeed, I need not bring forward our contentions with one another and make mention of them. Take yourself alone; if you apply your preconceptions properly, why do you feel miserable and hampered? Let us dismiss for the moment the Second Department 2-7 of study, that concerned with impulses and with what is fitting in relation to them. Let us dismiss also the Third Department, that of assents. I grant you all this. Let us confine' ourselves to the First Department, where we have almost sensible demonstration that we do not apply our preconceptions properly. Do you now will things possible, and possible for you? Why, then, do you feel hindered and miserable? Do you now refuse to shun what is necessary? Why, then, do you fall into trouble and misfortune? Why does a thing not happen when you will it, and happen when you do not will it, for this is the strongest proof of misery and misfortune? I will a thing, and it does not happen; what could be more wretched than I? I will it not and it happens; again, what is more wretched than I?
It was because she could not endure this that Medea was led to kill her children: and the act showed a great nature; for she had a right conception of what it means for one's will not to be realized. 'Then', said she, 'I shall thus take vengeance on him who did me wrong and outrage. Yet what is the good of putting him in this misery? What am I to do then? I kill my children, but I shall also be punishing myself. What do I care?' This is the aberration of a mind of great force; for she did not know where the power lies to do what we will; that we must not get it from outside, nor by disturbing or disarranging events. Do not will to have your husband, and then nothing that you will fails to happen. Do not will that he should live with you in all circumstances, do not will to stay in Corinth: in a word, will nothing but what God
wills. Then who shall hinder you, who compel you? You will be as free as Zeus Himself.
When you have a leader such as this, and identify your will with His, you need never fear failure any more. But, once make a gift to poverty and wealth of your will to get and your will to avoid, and you will fail and be unfortunate. Give them to health and you will be unhappy: or to office, honour, country, friends, children—in a word, if you give them to anything beyond your will's control. But give them to Zeus and to the other gods; hand them to their keeping, let them control them, and command them, and you can never be miserable any more. But if, O man of no endurance, you are envious, pitiful, jealous, timorous, and never go a day without bewailing yourself and the gods, how can you call yourself a philosopher any more? Philosophy indeed! Just because you worked at variable syllogisms? Will you not unlearn all this, if you can, and begin at the beginning again, and realize that so far you never touched the matter, and, beginning here, build further on this foundation, so that nothing shall be when you will it not, nothing shall not be when you will it? Give me one young man who has come to school with this purpose, ready to strive at this, like one at the games, saying, 'For my part let all else go for nothing: I am content if I shall be allowed to spend my life unhindered and free from pain, and to lift my neck like a free man in face of facts, and to look up to heaven as God's friend, fearing nothing that can happen.' Let one of you show himself in this character, that I may say, 'Come to your own, young man: for it is your destiny to adorn philosophy, these possessions are yours, the books and theories are for you.' Then, when he has worked at this subject and made himself master of it, let him come again and say to me, 'I wish to be free from passion and disquiet, and to know in a religious and philosophic and devoted spirit how it is fitting for me to behave towards the gods, towards my parents, my brothers, my country, and towards foreigners.'
Enter now on the Second Department: this is yours too.
'Yes, but now I have studied the Second Department; next I should wish to be secure and unshaken, and that not only in my waking hours, but in my sleep and in my cups and when distraught.'
Man, you are a god, you have great designs!
'No,' he replies, 'I want to understand what Chrysippus says in his treatise on "The Liar".' 2-8
That's your design, is it, my poor fellow? Take it and go hang! What good will it do you? You will read all the treatise with sorrow and repeat it to others with trembling.
That is just how you behave. 'Would you like me to read to you, brother, and you to me?' 'Man, you are a wonderful writer': and, 'You
have a great turn for Xenophon's style', and, 'You for Plato's', and, 'You for Antisthenes'.' And after all, when you have related your dreams to one another, you return again to the same behaviour as before: the same will to get and will to avoid, the same impulses and designs and purposes, the same prayers, the same interests. Then you never look for any one to remind you of the truth, but are vexed if any one reminds you. Then you say, 'He is an unamiable man; he did not weep when I left home nor say, "What difficulties you are going to! my son, if you return safe, I will light some lamps." This is what an amiable man would say.' Great good you will get if you return safe! It is worth while lighting a lamp for such as you, for you ought no doubt to be free from disease and death!
We must, then, as I say, put off this fancy of thinking that we know anything useful, and we must approach philosophy as we approach the study of geometry and music: otherwise we shall not come near making progress, even if we go through all the Introductions and treatises of Chrysippus and Antipater and Archedemus.