The Enchiridion, Section One

Much of this study guide will be taken from classical Greek Philosophy, with my own thoughts and observations mixed in.  The classical texts will be in italics to give the thoughts of our elders more emphasis than my own attempts to clarify and expand on the original work.  If my words are still being seriously considered in two thousand years maybe then they will deserve extra emphasis.

I will start with The Enchiridion by Epictetus, because it was originally intended as a very brief handbook for those just learning to become philosophers.  It is usually rendered in 52 short sections and I will follow suit.  There are many translations. I’m fond of the one Elizabeth Carter in 1758 as she did very well in making the translation flow well to modern ears when read aloud, and I will be using her translation of both The Enchiridion and The Discourses of Epictetus later on in the Stoic Study Guide.

The Enchiridion

By Epictetus

Translated by Elizabeth Carter

Section One

Some things are in our control and others not. Things in our control are opinion, pursuit, desire, aversion, and, in a word, whatever are our own actions. Things not in our control are body, property, reputation, command, and, in one word, whatever are not our own actions.

This section is the key to understanding the concepts that follow.  By separating what people are concerned with into “things controlled by our own desires” and “things controlled by the world outside our self” Epictetus tells his audience what are things to value and what to discard.  We can control our own opinions, what goals we chase after, what we choose to want and choose to try to avoid.  All of these are the contents of our own mind.

What are the things outside of our control?  The list Epictetus gives us encompasses everything that exists independently of our own thoughts.  Our body can be injured or destroyed by others; our health can be taken from us by a thousand kinds of misfortune.  Property, from the greatest fortune of the wealthiest person to the contents of the pockets of a beggar can still be lost.  What others believe about us and the ability to convince others to do as we say can be lost immediately, and often the damage is irreparable. All the things that are not directly the results of our own thoughts, are therefore out of our direct absolute control.

The things in our control are by nature free, unrestrained, unhindered; but those not in our control are weak, slavish, restrained, belonging to others. Remember, then, that if you suppose that things which are slavish by nature are also free, and that what belongs to others is your own, then you will be hindered. You will lament, you will be disturbed, and you will find fault both with gods and men. But if you suppose that only to be your own which is your own, and what belongs to others such as it really is, then no one will ever compel you or restrain you. Further, you will find fault with no one or accuse no one. You will do nothing against your will. No one will hurt you, you will have no enemies, and you not be harmed.  

Epictetus was a slave from childhood into young adulthood.  He was lame as an adult. History records that one of his legs had been deliberately broken by one of his masters as a child.  While he was a slave, he was able to study the Stoic school of philosophy under a well-known teacher in Rome.    He gained his freedom roughly around the time Emperor Nero died in 68 AD, how this happened has been lost to history.  He left Rome for Greece, founded a school and taught until he died in 135 AD at somewhere around 80 years old.  This may be why his philosophy has found resonance with solders, prisoners and captives over the centuries.  When you don’t control anything else, you still control the contents of your mind. 

Aiming therefore at such great things, remember that you must not allow yourself to be carried, even with a slight tendency, towards the attainment of lesser things. Instead, you must entirely quit some things and for the present postpone the rest. But if you would both have these great things, along with power and riches, then you will not gain even the latter, because you aim at the former too: but you will absolutely fail of the former, by which alone happiness and freedom are achieved.

Here Epictetus speaks to those who hope to achieve more that the absolute bare minimum in life to survive.  He reminds us that property, status and health are temporary at best, but actual contentment is far more important.  By focusing on what truly matters and avoiding the distractions of what is outside our control we may achieve contentment.  By trying to be in control of our mind and material success at the same time, you will certainly never achieve the state of being a true Stoic.

Work, therefore to be able to say to every harsh appearance, "You are but an appearance, and not absolutely the thing you appear to be." And then examine it by those rules which you have, and first, and chiefly, by this: whether it concerns the things which are in our own control, or those which are not; and, if it concerns anything not in our control, be prepared to say that it is nothing to you.

I was taught this concept by way of modern medicine in times of war and disaster, long before ever heard of the Classical Stoic philosophy.  It was explained to me that in these situations, medical personnel divide the wounded into three categories. 

In the first category there are casualties that probably won’t get better no matter how much help they get.  They get put to one side and kept as comfortable as possible until they die.  Then secondly, there are the casualties that would probably recover even if they didn’t receive any immediate attention, and they get put to another side and kept comfortable until everyone has time to deal with their minor injuries.  The third category is made up of the casualties that can only be saved only if immediate action is taken.  Those in this category get immediate care and attention.  This is called triage, from the French verb trier, meaning to separate, sift or select, as the practice was developed by the French in the Napoleonic Wars. 

Epictetus is essentially saying to learn to apply triage to our lives, and focus immediate care and attention only on the things in our actual control, namely our own mental and physical actions.  The rest of his handbook for beginning philosophers will be about how to learn to apply triage to daily life. 

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