Notes on Epictetus' Handbook

Keyed to Higginson Translation

Contact: Dr. Jan Garrett

Last revised date: September 9, 2003

Summary:

Some things are in our power and choiceworthy: these include but are not limited to correct valuations, clear thinking, right choices, right aims, good character traits. (Stoics believe that if we develop the habit or disposition of getting our aims, valuations, and thoughts right and avoid the next category we can experience happiness, understood as a "smooth flow of life.")

Some things are in our power and to be avoided: these include but are not limited to incorrect valuations, confused or ignorant thinking, wrong choices, bad aims, bad character traits. They also include the violent feelings, such as lust (of which anger is a kind), distress, fear, and even "delight" (in things not up to us).

Some things are not in our power but are "advantageous," i.e., normally to be selected, but not when doing so would conflict with correct thinking and action. These include but are not limited to health, survival, physical beauty, "good" reputation, freedom from pain.

Some things are not in our power but are "disadvantageous," i.e., normally to be disselected, but not when doing so would lead one to confused thinking or wrong action. These include but are not limited to illness, an early death, physical homeliness, "bad" reputation, physical pain.

Compared with the things up to us, the things not up to us (e.g., advantageous and disadvantageous things) are indifferent or, in Epictetus' words, "nothing to us." That does not mean that it does not matter how we select or disselect them.

When people fall into distress and other violent feelings, this results from their own incorrect views and valuations; for instance, to judge some present fact not in my control as evil for me corresponds to distress; to judge some imminent external event as evil for me corresponds to fear; and to judge some imminent external event as good for me corresponds to lust.

1. What kinds of things are within our power?

things such as "opinion, aim, desire, and aversion" (section 1). Since aim, desire, and aversion normally lead to action, action is partly (but not entirely) in our power. In addition to the things mentioned, our moral character and whether or not we experience violent feelings (like lust, anger, fear, and distress) is in our power. Character depends upon our opinions and aims, which are in our power; hence character traits--virtues or vices--are under our control. The presence or absence of violent feelings, moreover, is in our power.

2. What kinds of thing are not in our power?

body, property, reputation, [whether or not we have public] office, in short external and bodily things. (section 1)

3. Which are by nature free and unhindered?

Things that are in our power. (section 1)

4. Which are weak and dependent?

Those not in our power. Body, property, reputation, etc.(section 1)

5. What will happen if you confuse these two categories?

You will be hindered, you will lament, you will be disturbed--which is to say you will be dominated by the emotions--and will blame gods and other human beings. (section 1)

6. What will happen if you keep them straight?

No one will compel you, you will blame nobody; you will do nothing against your will; no one will hurt you, for there is no harm that can touch you. (section 1)

7. How can we win freedom and happiness?

To wish for the good things among those that are truly our own, i.e., in our power, and not to wish for things that are not truly in our power. Compared to the good things in our power, things that most people take to be good but are not in their power are indifferent. (Most people consider good what Stoics call "advantageous" or "preferred" but indifferent.)

8. What question should we address to every "unpleasing semblance"? The word translated "semblance" is sometimes translated as impression or appearance.

Does this semblance have to do with what is in my power or not?

For example: "This disease seems to be a bad thing." This semblance has to do with what is not ultimately in my power, i.e., disease.

What then?

If it relates to what isn't in our power, then we should say: "it is nothing to me" (it is indifferent).

Epictetus is not saying that we should be careless when there is a risk of getting sick, but that once we have taken all reasonable precautions to avoid sickness while keeping up our many moral obligations, we should not get distressed if we do become sick.

9. What ensures that we become wretched--miserable?

Falling into that to which we are averse, i.e., what we fear. (section 2)

Toward what then should we be averse?

Those things which are (i) in our power and (ii) undesirable, unchoiceworthy. Good things and bad things are in our power and can be chosen, but goods are choiceworthy and evils are worthy of avoidance. If we choose or deliberately aim at only choiceworthy things in our power, we can never be hindered in attaining them; if we deliberately seek external things or physical states of our own bodies, we can be hindered in attaining it.(section 2)

10. What is E's point in section section 3?

E. presents a mental strategy for relating to advantageous external or physical objects so one avoids excessive attachment to them. "This is a human being I am kissing" reminds you of the perishability of the one whom you're kissing.

11. What is it that disturbs people, according to E?

Their views (opinions or judgments) about things not in their power. (section 5)

State the three stages of Stoic moral education according to E. (section 5)

1) one reproaches others when he himself fares ill (the uninstructed person);

2) one reproaches oneself (for one's views or opinions are wrong) when he himself takes himself to fare ill (the person whose instruction has begun);

3) one reproaches neither another nor his own self (for he no longer is distressed in any way; he wishes only for what is in his power and choiceworthy, and straightway gets it). The condition of the person whose education is complete.

12. Is a beautiful horse truly your own? no

Your "own" physical beauty (assuming you are physically beautiful)? no

Something else?

The use you make of phenomena, i.e., semblances. Which is to say, the views you form, the judgments you make, upon the way things initially appear.(section 6)

13. What is the point in section 7?

A person is not her so-called possessions or spouse or family members. Ultimately, one is only responsible for the judgments one makes. This includes the intentions one forms, the parts of our actions that are genuinely in our power. (There is always a part of our action that is not in our control, though we frequently over look this.)

14. How can we make our lives serene? (section 8)

Wish for events to happen as they do happen.

Epictetus is not denying that there is a difference between having a roof over your head and having your house burnt down; or that there is a difference between having a good government and a corrupt one. His point is that if one's house is burnt down or one find one lives under a corrupt regime, one should focus on what remains in one's power, i.e., one's own choices. One can still live well for now by choosing rightly, even if it means an early death. (The Stoics did not believe that a long life was a necessary condition for happiness.) In fact, if you have an opportunity to restore integrity to some public office, it might be your duty to accept the office.