Epictetus, slave and son of a slave woman, born in Hierapolis, Phrygia, in 55 (in the same year St Paul wrote his first Epistle to the Corinthians) and deceased in 135, was, at his time, a much admired stoic philosopher.
Like Socrates, he has not written a single book, and if it was not for his disciple Lucius Flavius Arrianus, posterity would not benefit from the Encheiridion[1] lessons.
Epictetus, in line with the other Greek stoic philosophers, follows as life ideals the principles of tranquillity (apatheia) and peace of mind (ataraxia), that are necessary to fulfil wisdom, which in turn engenders true happiness, and distinguishes the philosopher from the common man (idiotes).
As it is plain to see, this is more or less a roadmap to resignation (since actions are not good or bad, but it is the judgments one makes of actions that causes disturbance) and to an idle type, if any, of “happiness”. For instance, death. It is not bad. What is bad is that one considers death as something bad. That is why, to be happy, we should, according to Epictetus, not endeavour to see that everything happens as we wish, but wish that everything happens as it actually does.
It is also in one’s reach to be invincible, as long as one does not adventure in any competition where winning does not depend on you.
A worthwhile teaching: Whenever someone accuses you of not knowing anything and you do not feel disturbed, that is only then that you commence to be a philosopher (presumably because you master apatheia and ataraxia; not because you are an idiotes).
Like Socrates, he has not written a single book, and if it was not for his disciple Lucius Flavius Arrianus, posterity would not benefit from the Encheiridion[1] lessons.
Epictetus, in line with the other Greek stoic philosophers, follows as life ideals the principles of tranquillity (apatheia) and peace of mind (ataraxia), that are necessary to fulfil wisdom, which in turn engenders true happiness, and distinguishes the philosopher from the common man (idiotes).
As it is plain to see, this is more or less a roadmap to resignation (since actions are not good or bad, but it is the judgments one makes of actions that causes disturbance) and to an idle type, if any, of “happiness”. For instance, death. It is not bad. What is bad is that one considers death as something bad. That is why, to be happy, we should, according to Epictetus, not endeavour to see that everything happens as we wish, but wish that everything happens as it actually does.
It is also in one’s reach to be invincible, as long as one does not adventure in any competition where winning does not depend on you.
A worthwhile teaching: Whenever someone accuses you of not knowing anything and you do not feel disturbed, that is only then that you commence to be a philosopher (presumably because you master apatheia and ataraxia; not because you are an idiotes).
[1] Translations are included in “Epictetus. The Discourses as reported by Arrian, The Manual and Fragments. Loeb Classical Library, vol. II. 1973.” or “Epictète. Manuel. Paris. Hachette. 1907.”
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