Logical Reformulation of Epictetus' Enchiridion 3

Section One: The Nature of Attachments and Their Objects

Th 1) Every object of affection, utility, or entertainment presents an impression to the mind.

  1*) This impression includes both the sensory appearance of the object and a value judgment concerning it.

  2*) If we assent to the value judgment without examining the nature of the object, we form a false belief about its permanence and moral worth.

  3*) Ergo, unexamined assent to impressions of external objects generates false value beliefs.

Th 2) All external objects are by nature subject to destruction, alteration, or loss.

  1*) A jug may be broken; a human being may die; all material things are perishable.

  2*) These outcomes lie entirely outside our control.

  3*) Ergo, the nature of all external objects is impermanence and non-controllability.

Section Two: False Value Beliefs and Emotional Disturbance

Th 3) Emotional disturbance arises when an outcome contrary to our desire occurs.

  1*) Desire arises from the belief that the object desired is good.

  2*) If the object is external and perishable, its loss is inevitable.

  3*) Ergo, to believe that an external, perishable object is good is to guarantee future disturbance.

Th 4) To say "I am fond of X" without adding "X is of such-and-such a nature" is to assent to the false belief that X is permanently mine and intrinsically good.

  1*) Such assent entails the desire that X remain as it is.

  2*) When X is destroyed or lost, the desire is frustrated and disturbance follows.

  3*) Ergo, unqualified affection for externals produces disturbance upon their loss.

Section Three: Correct Judgment and the Preservation of Tranquility

Th 5) To recognize the nature of an object is to acknowledge explicitly what kind of thing it is and what lies in its nature to suffer.

  1*) A jug is by nature fragile and breakable.

  2*) A human being is by nature mortal.

  3*) Ergo, to say "I am fond of a jug" or "I am kissing a human being" is to assent only to the truth of what the object is, not to the false belief that it is good or that its permanence is in my control.

Th 6) If I assent only to the true proposition "This is a jug, which is breakable," my affection is conditional and my belief contains no falsehood regarding control or value.

  1*) When the jug breaks, I experience only the appropriate recognition that what is by nature breakable has broken.

  2*) No desire has been frustrated, because I formed no desire regarding the jug's permanence.

  3*) Ergo, when the jug breaks, I will not be disturbed.

Th 7) Similarly, if I kiss my child or wife while saying to myself, "I am kissing a human being, who is mortal," I assent only to the truth.

  1*) Human beings are by nature subject to death.

  2*) Death lies outside my control.

  3*) To love a human being as a mortal is to love truly, without false belief that I can prevent their death.

  4*) Ergo, when the human being dies, I will not be disturbed, for I never believed their immortality was in my control or that their life was an intrinsic good independent of virtue.

Section Four: Universal Application and the Practice of Right Assent

Th 8) This discipline must begin with the smallest and least significant externals.

  1*) The smallest things are easiest to relinquish and least likely to generate strong passions.

  2*) By practicing correct judgment on trivial objects, the faculty of right assent is strengthened.

  3*) Ergo, one should begin with "the very least things" to habituate the mind to truth.

Th 9) The same discipline applies universally to all external objects, whether things, animals, or persons.

  1*) All externals share the property of being outside our control and subject to change or destruction.

  2*) Therefore, all externals are indifferents and possess no intrinsic moral value.

  3*) Ergo, the formula "What is its nature?" must be applied to everything one loves, uses, or enjoys.

Section Five: Synthesis—Freedom Through True Belief

Th 10) All disturbance arises from false beliefs about the goodness or permanence of externals; all tranquility arises from true beliefs about their nature.

  1*) To judge truly is to recognize that externals are impermanent, uncontrollable, and morally indifferent.

  2*) Such recognition eliminates desire regarding their permanence and aversion regarding their loss.

  3*) When loss occurs, no desire is frustrated and no false value belief is contradicted.

  4*) Ergo, he who judges truly regarding the nature of externals will not be disturbed by any external event, and thus secures freedom from passion and continuous tranquility.

Th 11) Since tranquility and virtue both depend upon true judgment, and true judgment is entirely within our control, perfect happiness (eudaimonia) is attainable through the disciplined practice of recognizing and assenting only to the true nature of all things.

  1*) This practice begins with the least things and extends to the most beloved.

  2*) Ergo, by saying "What is its nature?" and answering truthfully, one eliminates all disturbance and lives in accord with reason, virtue, and unshakable joy.  joy. 

--- 

 About This Reformulation 

This logical reformulation was generated by Claude (Anthropic) following the systematic method developed by Grant C. Sterling (Eastern Illinois University). Sterling's "Core Stoicism" provides a rigorous formal-logical reconstruction of ancient Stoic philosophy, using numbered theorems, supporting propositions, and deductive "Ergo" conclusions.

The Universal Template used here was designed by Dave Kelly to make Sterling's method accessible for reformulating any Stoic text. Original passage: Epictetus, Enchiridion 3, translated by W.A. Oldfather.

Sterling's systematic work on Stoicism was articulated through the International Forum (2005-2023), where Dave Kelly served as his philosophical ally.

--- 

Want to try this method yourself?

See the complete [Universal Template for Logical Reformulation of Stoic Texts].      

**Want to understand Sterling's underlying system?**  

Read [Grant C. Sterling's Nine Foundational Excerpts on Stoicism] - the philosophical foundation for this reformulation method.