Handbook Of Epictetus Quotes

What are we to do, then? To make the best of what lies within our power, and deal with everything else as it comes. ‘How does it come, then?’ As God wills.

Nothing great comes into being all at once, for that is not the case even with a bunch of grapes or a fig. If you tell me now, ‘I want a fig,’ I’ll reply, ‘That takes time.

Don’t seek that all that comes about should come about as you wish, but wish that everything that comes about should come about just as it does, and then you’ll have a calm and happy life.

Who, then, is the invincible human being? One who can be disconcerted by nothing that lies outside the sphere of choice.

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 that of God.

I must die; so must I die groaning too?

For what else is tragedy than the portrayal in tragic verse of the sufferings of men who have attached high value to external things? [27]

For if we had any sense, 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!

who is your master? Whoever has authority over anything that you’re anxious to gain or avoid.

I have learned to see that whatever comes about is nothing to me if it lies beyond the sphere of choice.

For I am not everlasting, but a human being, a part of the whole as an hour is a part of the day. Like an hour I must come, and like an hour pass away.

He who is discontented with what he has, and with what has been granted to him by fortune, is one who is ignorant of the art of living, but he who bears that in a noble spirit, and makes reasonable use of all that comes from it, deserves to be regarded as a good man.

the good of man, and likewise his ill, lies in how he exercises his choice, while everything else is nothing to us,

Always remember what is your own and what is not, and you’ll never be troubled. [

Yes, but my nose is running.’ Then what do you have hands for, you slave?

you’re unable to make someone change his views, recognize that he is a child, and clap as he does. Or if you don’t care to act in such a way, you have only to keep quiet.

greatness of reason is measured not by height or length, but by the quality of its judgements.

we should put our trust not in the crowd, who say that only free men can be educated, but rather in the philosophers, who say that none but the educated can be free.

You cannot really lose anything because you don’t own anything in the first place. Not the stuff you have, nor your spouse, nor your property. They are given to you for temporary keep.

I'll show you that I’m master.’ —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.

It is possible to learn the will of nature from the things in which we do not differ from each other. For example, when someone else's little slave boy breaks his cup we are ready to say, “It's one of those things that just happen.” Certainly, then, when your own cup is broken you should be just the way you were when the other person's was broken. Transfer the same idea to larger matters. Someone else's child is dead, or his wife. There is no one would not say, “It's the lot of a human being.” But when one's own dies, immediately it is, “Alas! Poor me!” But we should have remembered how we feel when we hear of the same thing about others.

If someone turned your body over to just any person who happened to meet you, you would be angry. But are you not ashamed that you turn over your own faculty of judgment to whoever happens along, so that if he abuses you it is upset and confused?

And what else can I do, lame old man that I am, than sing the praise of God? 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. This is my work, and I accomplish it, and I will never abandon my post for as long as it is granted to me to remain in it; and I invite all of you to join me in this same song.

Remember how wisely you understand when others face unfortunate situations. Apply the same wisdom when something unfortunate happens to you. Learn to accept whatever happens.

But first you should stop applying labels like “good” and “bad” to what is not under your control.

Whoever wants to be free, therefore, let him not want or avoid anything that is up to others. Otherwise he will necessarily be a slave.

If you have chosen a simple life, don’t make a show of it. If you want to practice simplicity, do so quietly and for yourself, not for others.

It is one thing to put bread and wine away in a store-room, and quite another to eat them. What is eaten is digested and distributed around the body, to become sinews, flesh, bones, blood, a good complexion, sound breathing. What is stored away is ready at hand, to be sure, to be taken out and displayed whenever you wish, but you derive no benefit from it, except that of having the reputation of possessing it. [

Epictetus has had a long-standing resonance in the United States; his uncompromising moral rigour chimed in well with Protestant Christian beliefs and the ethical individualism that has been a persistent vein in American culture. His admirers ranged from John Harvard and Thomas Jefferson in the seventeenth and eighteenth centuries to Ralph Waldo Emerson and Henry David Thoreau in the nineteenth. More recently, Vice-Admiral James Stockdale wrote movingly of how his study of Epictetus at Stanford University enabled him to survive the psychological pressure of prolonged torture as a prisoner of war in Vietnam between 1965 and 1973. Stockdale’s story formed the basis for a light-hearted treatment of the moral power of Stoicism in Tom Wolfe’s novel A Man in Full (1998).52

Some things are up to us and some are not up to us. Our opinions are up to us, and our impulses, desires, aversions—in short, whatever is our own doing. Our bodies are not up to us, nor are our possessions, our reputations, or our public offices, or, that is, whatever is not our own doing. The things that are up to us are by nature free, unhindered, and unimpeded; the things that are not up to us are weak, enslaved, hindered, not our own.

For it is indeed pointless and foolish to seek to get from another what one can get from oneself. [32] 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, or some public post? Heaven forbid! I won’t overlook my own resources in such a manner. [33] But if someone is abject and cowardly, what on earth can one do for him except write letters for him as though on behalf of a corpse, ‘Do please grant us the corpse of this man and a pint of his miserable blood’; [34] for in truth such a person is merely a corpse and a pint of blood, and nothing more. If he amounted to anything more, he would realize that no one suffers misfortune because of the actions of another.

of all things, the greatest, and most important, and most all-embracing, is this society in which human beings and God are associated together. From this are derived the generative forces to which not only my father and grandfather owe their origin, but also all beings that are born and grow on the earth, and especially rational beings, [5] since they alone are fitted by nature to enter into communion with the divine, being bound to God through reason.

Such was, and is, and will be the nature of the universe, and it isn’t possible that things should come into being in any other way than they do at present; and not only have human beings participated in the process of change and transformation along with all the other creatures that live on the earth, but also those beings that are divine, and, by Zeus, even the four elements, which are changed and transformed upwards and downwards, as earth becomes water, and water air, and air is transformed in turn into ether. If someone endeavours to turn his mind towards these things, and to persuade himself to accept of his own free will what must necessarily come about, he will live a very balanced and harmonious life.

And then we’ll be emulating Socrates,* once we’re able to write hymns of praise in prison.

But the tyrant will chain …’ What? Your legs. ‘But he’ll cut off …’ What? Your head. What is he incapable, then, of chaining up or cutting off? Your power of choice.

an uneducated man blames others; a partially educated man blames himself. A fully educated man blames no one.

Events don’t disturb people; the way they think about events does.

So when we are frustrated, angry or unhappy, let’s hold ourselves responsible for these emotions because they are the result of our judgments. No one else is responsible for them.

How can what someone else chooses to do dishonour you?

It's not what happens to you, but how you react to it that matters ―EPICTETU

For what else is tragedy than the portrayal in tragic verse of the sufferings of men who have attached high value to external things?

It is playing the game well that counts, not winning or losing, because although an action is up to us, its consequences are not.

The labels good and bad apply only to things under your control.

Everything in nature moves away from whatever is harmful and moves towards whatever is helpful.

If someone, says Epictetus, 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.

Never say about anything, “I have lost it,” but instead, “I have given it back.

If you’re writing to a friend, grammar will tell you what letters you ought to choose, but as to whether or not you ought to write to your friend, grammar won’t tell you that.

Don’t wish for things to happen the way you would like them to. Rather, welcome whatever happens. This is the path to peace, freedom, and happiness.

Your actions are the only things you can be proud of

Do not seek to have events happen as you want them to, but instead want them to happen as they do happen, and your life will go well.

You can, however, avoid disappointment and be free if you do not desire or avoid things that other people control.

If you can make money remaining honest, trustworthy, and dignified, by all means do it. But you don’t have to make money if you have to compromise your integrity.

Anyone who’s dissatisfied with the circumstances assigned him by fortune is unskilled in the art of living, while anyone who nobly endures his circumstances and makes reasonable use of what they have to offer deserves to be called a good person.

It was thus an excellent reply that the woman made when she wanted to send a boatload of provisions to the exiled Gratilla;* for when someone said to her, ‘Domitian will merely confiscate them,’ she replied, ‘Better that he should take them away than that I should fail to send them.

Then I’ll have you chained up.’ What are you saying, man, chain me up? You can chain my leg, but not even Zeus can overcome my power of choice. [24] ‘I’ll throw you into prison.’ You mean my poor body. ‘I’ll have you beheaded.’ Why, did I ever tell you that I’m the only man to have a neck that can’t be severed? [

[19] ‘My brother shouldn’t have treated me in this way.’ Indeed he shouldn’t, but it’s for him to see to that. For my part, however he treats me, I should conduct myself towards him as I ought. For that is my business, and the rest is not my concern. In this no one can hinder me, while everything else is subject to hindrance.

why act the part of a Jew when you’re Greek? [ 20] Don’t you know why it is that a person is called a Jew, Syrian, or Egyptian? And when we see someone hesitating between two creeds, we’re accustomed to say, ‘He is no Jew, but is merely acting the part.’ But when he assumes the frame of mind of one who has been baptized * and has made his choice, then he really is a Jew, and is called by that name.

[23] Our situation is like that at a festival.* Sheep and cattle are driven to it to be sold, and most people come either to buy or to sell, while only a few come to look at the spectacle of the festival, to see how it is proceeding and why, and who is organizing it, and for what purpose. [24] So also in this festival of the world. Some people are like sheep and cattle and are interested in nothing but their fodder; for in the case of those of you who are interested in nothing but your property, and land, and slaves, and public posts, all of that is nothing more than fodder. [25] Few indeed are those who attend the fair for love of the spectacle, asking, ‘What is the universe, then, and who governs it? No one at all? [26] And yet when a city or household cannot survive for even a very short time without someone to govern it and watch over it, how could it be that such a vast and beautiful structure could be kept so well ordered by mere chance and good luck? [27] So there must be someone governing it. What sort of being is he, and how does he govern it? And we who have been created by him, who are we, and what were we created for? Are we bound together with him in some kind of union and interrelationship, or is that not the case?’ [28] Such are the thoughts that are aroused in this small collection of people; and from then on, they devote their leisure to this one thing alone, to finding out about the festival before they have to take their leave. [29] What comes about, then? They become an object of mockery for the crowd, just as the spectators at an ordinary festival are mocked by the traders; and even the sheep and cattle, if they had sufficient intelligence, would laugh at those who attach value to anything other than fodder!

Look at the matter in this way. Since we can see that a dog is fitted by nature to do one thing, and a horse to do another, and a nightingale, if you like, to do yet another, it wouldn’t be absurd for one to declare overall that each of them is beautiful precisely in so far as it best fulfils its own nature; and since each is different in nature, it would seem to me that each of them is beautiful in a different way. Isn’t that so? The student agreed.

[8] Consider who it is that you praise when you praise people dispassionately: is it those who are just, or unjust?—‘Those who are just.’—The temperate or the intemperate?—‘The temperate.’—The self-controlled or the dissolute?—‘The self-controlled.’ [9] —You should know, then, that if you make yourself a person of that kind, you’ll be making yourself beautiful; but if you neglect these virtues, you’re bound to be ugly, whatever techniques you adopt to make yourself appear beautiful.

What upsets people is not things themselves but their judgments about the things. For example, death is nothing dreadful (or else it would have appeared dreadful to Socrates), but instead the judgment about death that it is dreadful—that is what is dreadful. So when we are thwarted or upset or distressed, let us never blame someone else but rather ourselves, that is, our own judgments. An uneducated person accuses others when he is doing badly; a partly educated person accuses himself, an educated person accuses neither someone else nor himself.

being attached in this way to any number of things, we’re weighed down by them and dragged down. [16] That is why, if the weather prevents us from sailing, we sit there in a state of anxiety, constantly peering around. ‘What wind is this?’ The North Wind. And what does it matter to us and to him? ‘When will the West Wind blow?’ When it so chooses, my good friend, or rather, when Aeolus chooses; for God hasn’t appointed you to be controller of the winds, he has appointed Aeolus. [17] What are we to do, then? To make the best of what lies within our power, and deal with everything else as it comes.

✽  Many people find the concept of ‘mindfulness’ in Buddhism appealing but a similar practice, called prosochê or ‘attention’ to one’s conscious ‘ruling faculty’, was central to ancient Stoicism. ✽  Epictetus’ Stoic Handbook opens with the fundamental practice of evaluating our impressions using the ‘Stoic fork’, the distinction between what’s ‘up to us’ and what isn’t, reminding ourselves that external things are inherently ‘indifferent’ with regard to virtue and eudaimonia. ✽  Planning the day ahead and reviewing the day gone by can help you maintain a structured routine of living wisely, and following Stoic principles.

[8] Yet if we place the good in right choice, the preservation of our relationships itself becomes a good. And besides, he who gives up certain external things achieves the good through that. [9] ‘My father’s depriving me of money.’ But he isn’t causing you any harm. ‘My brother is going to get the greater share of the land.’ Let him have as much as he wishes. He won’t be getting any of your decency, will he, or of your loyalty, or of your brotherly love? [10] For who can disinherit you of possessions such as those? Not even Zeus; nor would he wish to, but rather he has placed all of that in my own power, even as he had it himself, free from hindrance, compulsion, and restraint.

[13] But it sometimes comes about that, when we have properly granted certain premisses, certain conclusions are derived from them that, though false, nonetheless follow from them. [14] What am I to do, then? Accept the false conclusion? [15] And how is that possible? Then should I say that I was wrong to accept the premisses? No, this isn’t permissible either. Or say: That doesn’t follow from the premisses? But that again isn’t permissible. [16] So what is one to do in such circumstances? Isn’t it the same as with debts? Just as having borrowed on some occasion isn’t enough to make somebody a debtor, but it is necessary in addition that he continues to owe the money and hasn’t paid off the loan; likewise, our having accepted the premisses isn’t enough to make it necessary for us to accept the inference, but we have to continue to accept the premisses. [

[24] In a piece of embossed silverware, what is best: the silver or the workmanship? The substance of the hand is mere flesh, but what is important is the works that the hand produces. [25] Now, appropriate actions are of three kinds:* first, those relating to mere existence, secondly, those relating to existence of a particular kind, and thirdly, those that are themselves principal duties. And what are those? [26] Fulfilling one’s role as a citizen, marrying, having children, honouring God, taking care of one’s parents, and, in a word, having our desires and aversions, and our motives to act and or not to act, as each of them ought to be, in accordance with our nature. And what is our nature? [27] To be people who are free, noble-minded, and self-respecting. For what other animal blushes; what other animal has a sense of shame? [28] Pleasure should be subordinated to these duties as a servant, as an attendant,* so as to arouse our zeal, so as to ensure that we consistently act in accord with nature.

[14] It is in accordance with this plan of action above all that one should train oneself. As soon as you leave the house at break of day, examine everyone whom you see, everyone whom you hear, and answer as if under questioning. What did you see? A handsome man or beautiful woman? Apply the rule. Does this lie within the sphere of choice, or outside it? Outside. Throw it away. [15] What did you see? Someone grieving over the death of his child? Apply the rule. Death is something that lies outside the sphere of choice. Away with it. You met a consul? Apply the rule. What kind of thing is a consulship? One that lies outside the sphere of choice, or inside? Outside. Throw that away too, it doesn’t stand the test. Away with it; it is nothing to you. [16] If we acted in such a way and practised this exercise from morning until night, we would then have achieved something, by the gods. [17] But as things are, we’re caught gazing open-mouthed at every impression that comes along, and it is only in the schoolroom that we wake up a little, if indeed we ever do. Afterwards, when we go outside, if we see someone in distress, we say, ‘He’s done for,’ or if we see a consul, exclaim, ‘A most fortunate man’; if an exile, ‘Poor wretch!’; if someone in poverty, ‘How terrible for him; he hasn’t money enough to buy a meal.’ [18] These vicious judgements must be rooted out, then; that is what we should concentrate our efforts on. For what is weeping and groaning? A judgement. What is misfortune? A judgement. What is civil strife, dissension, fault-finding, accusation, impiety, foolishness? [19] All of these are judgements and nothing more, and judgements that are passed, moreover, about things that lie outside the sphere of choice, under the supposition that such things are good or bad. Let someone transfer these judgements to things that lie within the sphere of choice, and I guarantee that he’ll preserve his peace of mind, regardless of what his circumstances may be. [20] The mind is rather like a bowl filled with water, and impressions are like a ray of light that falls on that water. [21] When the water is disturbed, the ray of light gives the appearance of being disturbed, but that isn’t really the case. [22] So accordingly, whenever someone suffers an attack of vertigo, it isn’t the arts and virtues that are thrown into confusion, but the spirit in which they’re contained; and when the spirit comes to rest again, so will they too.

Remember that following desire promises the attainment of that of which you are desirous; and aversion promises the avoiding that to which you are averse. However, he who fails to obtain the object of his desire is disappointed, and he who incurs the object of his aversion wretched. If, then, you confine your aversion to those objects only which are contrary to the natural use of your faculties, which you have in your own control, you will never incur anything to which you are averse. But if you are averse to sickness, or death, or poverty, you will be wretched. Remove aversion, then, from all things that are not in our control, and transfer it to things contrary to the nature of what is in our control.” Epictetus, Enchiridion, 2.1–2

Epictetus suggests that those who fall into circumstances they wish to avoid are those who suffer misfortune, by which he means that much suffering comes from a disconnect between what you want to happen and what actually happens. Or, as the Stoics would say, what is in accordance to nature as opposed to contrary to nature.

How long will you put off demanding the best of yourself? When will you use reason to decide what is best? You now know the principles. You claim to understand them. Then why aren’t you putting these principles into practice?

If you practice attributing the correct source to problems you face, whatever happens, you will soon find that nothing that happens outside of you pertains to you.

Remember that for every challenge you face, you have the resources within you to cope with that challenge.

When you decide to do something you believe to be right, don’t let others stop you, even if a majority of people disapprove of it. If it is a wrong thing to do, you should not do it in the first place. But if it is the right thing, then why care about what others think?

Rob hands each of us a Stoic Camp workbook and a slim ancient text. More of a pamphlet, actually. Only eighteen pages. The Enchiridion, or Handbook. The teachings of the former Roman slave turned philosopher Epictetus. Stoicism distilled to its essence.

If you think you can control things over which you have no control, then you will be hindered and disturbed. You will start complaining and become a fault-finding person. But if you deal with only those things under your control, no one can force you to do anything you don’t want to do; no one can stop you. You will have no enemy, and no harm will come to you.

Of all existing things some are in our power, and others are not in our power. In our power are thought, impulse, will to get and will to avoid, and, in a word, everything which is our own doing. Things not in our power include the body, property, reputation, office, and, in a word, everything which is not our own doing.” Epictetus, Enchiridion, 1

Why do you let your mind be controlled by anyone who happens to criticize you? Why do you get confused and upset?

We are here to be in tune with the natural order of things and welcome whatever happens as the product of the highest intelligence. This way you will neither blame the divine order nor think that it does not exist.

Piety does not exist apart from self-interest.

Since the future is not under our control it is nothing to us.

If the conversation turns to philosophical principles, keep silent for the most part. Do not be in a hurry to show off what you think you know even before you have digested fully what you learned.

You do not care if others think you are naïve or stupid.

You cannot be in agreement with nature and, at the same time, care about things outside your control.

Be your own witness if you need one. You don’t need any more witness than that.

When you blame others for your negative feelings, you are being ignorant. When you blame yourself for your negative feelings, you are making progress. You are being wise when you stop blaming yourself or others.

If you are richer than me, you have more money than me; if you are a more persuasive speaker, you have better persuasive skills. But you are not your wealth, your diction, or any of the things you own.

If you desire and avoid only those things that are under your control, then you will not feel victimized by things you dislike. But if you resent unavoidable things like illness, misfortune, or death, that are not under your control, you are headed for disappointment.

IT'S NOT WHAT HAPPENS TO YOU, BUT HOW YOU REACT TO IT THAT MATTERS. EPICTETUS

To achieve freedom and happiness, you need to grasp this basic truth: some things in life are under your control, and others are not.

Do not be in a hurry to show off what you think you know even before you have digested fully what you learned. If your silence is mistaken for ignorance and you are not upset by it, then it is a real sign of progress. Sheep don’t bring their owners grass to show how much they ate. Instead, they digest it and produce milk and wool. Similarly, don’t make a show of principles you live by. Instead, live by them fully and show others by your actions how much you have learned and made it your own.

How long will you put off demanding the best of yourself? When will you use reason to decide what is best? You now know the principles. You claim to understand them. Then why aren’t you putting these principles into practice? What kind of teacher are you waiting for? You are not a child anymore; you are fully grown. Don’t be lazy and give excuse after excuse. If you continue to do this, your lack of progress may be hidden but, in the end, you will have lived a mediocre life. Decide that you are an adult, and you are going to devote the rest of your life to making progress. Stick closely to what is best. If you are distracted by pleasure or pain, glory or disrepute, realize that the time is now. The game has started and waiting any further is not an option. Win or lose will be decided today. Use reason to meet every challenge.

What you believe, what you desire or hate, and what you are attracted to or avoid. You have complete control over these, so they are free, not subject to restraint or hindrance. They concern you because they are under your control.

There are three things in which a man ought to exercise himself who would be wise and good. The first concerns the desires and the aversions, that a man may not fail to get what he desires, and that he may not fall into that which he does not desire. The second concerns the movements (toward an object) and the movements from an object, and generally in doing what a man ought to do, that he may act according to order, to reason, and not carelessly. The third thing concerns freedom from deception and rashness in judgment, and generally it concerns the assents. Of these topics the chief and the most urgent is that which relates to the affects [i.e., the Discipline of Desire]; for an affect is produced in no other way than by a failing to obtain that which a man desires or falling into that which a man would wish to avoid. This is that which brings in perturbations, disorders, bad fortune, misfortunes, sorrows, lamentations, and envy; that which makes men envious and jealous; and by these causes we are unable even to listen to the precepts of reason.” Epictetus, Discourses III, 2.1–3

What should we do then? Make the best use of what is in our power, and treat the rest in accordance with its nature.” Epictetus, Discourses I, 1.17

Judge things precisely If someone bathes quickly, don’t say he doesn’t bathe properly, say he bathes quickly. If someone drinks a lot, don’t say he is a drunk, say he drinks a lot. Unless you know their reasons for their actions, how can you be sure of your negative judgment of them? Not judging others too quickly will save you from misperceiving their actions.

You compromise your integrity when you seek outside approval. Be satisfied that you live up to your rational principles.

Of all existing things some are in our power, and others are not in our power. In our power are thought, impulse, will to get and will to avoid, and, in a word, everything which is our own doing. Things not in our power include the body, property, reputation, office, and, in a word, everything which is not our own doing.” Epictetus, Enchiridion,

Epictetus claims that all three of these things (thoughts, impulses, and the will to avoid and to get) are ultimately under our control.

So if you want to be invited, pay the bill and don’t complain about the cost. But if you expect the benefits without paying the price you are not only greedy, you are being foolish.

For you, every sign is auspicious, if you want it to be that way. Whatever happens, you can derive benefit from it.