The Little Encheiridion
Epictetus' beautiful worldview
"Right from the first sentence, Epictetus was the first person I had ever encountered who challenged this entire structure. The distinction is sharp, "harsh"--things not in our control are enslaved, things in our control are free. And almost everything is not in our control, including our own bodies--but that's ok, because those things are not who we really are. We are enslaved to those externals things only because we _enslave ourselves_. It is never the events that happen that upset us--the Vikings losing, a friend dying--it is our own judgements about those events, and those judgements are in our control. Change our judgements and we will be free of all grief, all sadness, all fear, all psychological pain. _Free_. Not "you'll still feel grief, but not as much". Not "you'll be sad, but you won't let your pain get too strong". Not "you'll be tempted to steal, lie, commit adultery, etc., but you won't act on those temptations as often as you do now." No, Epictetus says "you'll be free". The harshness is part of the beauty--we will never achieve eudaimonia by holding on to the old view and making some little modifications--that will only make the chains more comfortable, and tempt you even more strongly to stay enslaved."
Within the first five sections of the Encheiridion
All of this happens within the first 5 sections. No mention of being forced to accept pantheism (or any kind of theism at all), or fiery pneuma, or Chrysippus' determinism (which most certainly was hard core determinism) or any other metaphysical notions beyond the dichotomy of internals and externals, and real good and bad all on one side of the chasm. Of course, the theory does need _some_ more stuff. Although E. doesn't use the language of "preferred indifferents", the theory needs something like that, because otherwise how could any choices at all ever be coherent? Later on we get role-duties, and we get E's (apparent) monotheism. But, really, we get that beautiful worldview in the first 5 sections, and after that just elaboration.
The Little Encheiridion
1. Some things are under our control, while others are not under our control. Under our control are conception, choice, desire, aversion, and, in a word, everything that is our own doing; not under our control are our body, our property, reputation, office, and, in a word, everything that is not our own doing. Furthermore, the things under our control are by nature free, unhindered, and unimpeded; while the things not under our control are weak, servile, subject to hindrance, and not our own. Remember, therefore, that if what is naturally slavish you think to be free, and what is not your own to be your own, you will be hampered, will grieve, will be in turmoil, and will blame both gods and men; while if you think only what is your own to be your own, and what is not your own to be, as it really is, not your own, then no one will ever be able to exert compulsion upon you, no one will hinder you, you will blame no one, will find fault with no one, will do absolutely nothing against your will, you will have no personal enemy, no one will harm you, for neither is there any harm that can touch you.
With such high aims, therefore, remember that you must bestir yourself with no slight effort to lay hold of them, but you will have to give up some things entirely, and defer others for the time being. But if you wish for these things also, and at the same time for both office and wealth, it may be that you will not get even these latter, because you aim also at the former, and certainly you will fail to get the former, which alone bring freedom and happiness.
Make it, therefore, your study at the very outset to say to every harsh external impression, "You are an external impression and not at all what you appear to be." After that examine it and test it by these rules which you have, the first and most important of which is this: Whether the impression has to do with the things which are under our control, or with those which are not under our control; and, if it has to do with some one of the things not under our control, have ready to hand the answer, "It is nothing to me."
2. Remember that the promise of desire is the attainment of what you desire, that of aversion is not to fall into what is avoided, and that he who fails in his desire is unfortunate, while he who falls into what he would avoid experiences misfortune. If, then, you avoid only what is unnatural among those things which are under your control, you will fall into none of the things which you avoid; but if you try to avoid disease, or death, or poverty, you will experience misfortune. Withdraw, therefore, your aversion from all the matters that are not under our control, and transfer it to what is unnatural among those which are under our control. But for the time being remove utterly your desire; for if you desire some one of the things that are not under our control you are bound to be unfortunate; and, at the same time, not one of the things that are under our control, which it would be excellent for you to desire, is within your grasp. But employ only choice and refusal, and these too but lightly, and with reservations, and without straining.
3. With everything which entertains you, is useful, or of which you are fond, remember to say to yourself, beginning with the very least things, "What is its nature?" If you are fond of a jug, say, "I am fond of a jug"; for when it is broken you will not be disturbed. If you kiss your own child or wife, say to yourself that you are kissing a human being; for when it dies you will not be disturbed.
4. When you are on the point of putting your hand to some undertaking, remind yourself what the nature of that undertaking is. If you are going out of the house to bathe, put before your mind what happens at a public bath—those who splash you with water, those who jostle against you, those who vilify you and rob you. And thus you will set about your undertaking more securely if at the outset you say to yourself, "I want to take a bath, and, at the same time, to keep my moral purpose in harmony with nature." And so do in every undertaking. For thus, if anything happens to hinder you in your bathing, you will be ready to say, "Oh, well, this was not the only thing that I wanted, but I wanted also to keep my moral purpose in harmony with nature; and I shall not so keep it if I am vexed at what is going on."
5. It is not the things themselves that disturb men, but their judgements about these things. For example, death is nothing dreadful, or else Socrates too would have thought so, but the judgement that death is dreadful, this is the dreadful thing. When, therefore, we are hindered, or disturbed, or grieved, let us never blame anyone but ourselves, that means, our own judgements. It is the part of an uneducated person to blame others where he himself fares ill; to blame himself is the part of one whose education has begun; to blame neither another nor his own self is the part of one whose education is already complete.
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