Discourses 1.26

As some one was reading the hypothetical arguments, Epictetus said, This also is a law governing hypotheses—that we must accept what the hypothesis or premiss demands. But much more important is the following law of life—that we must do what nature demands. For if we wish in every matter and circumstance to observe what is in accordance with nature, it is manifest that in everything we should make it our aim neither to avoid that which nature demands, nor to accept that which is in conflict with nature. The philosophers, therefore, exercise us first in the theory where there is less difficulty, and then after that lead us to the more difficult matters; for in theory there is nothing which holds us back from following what we are taught, but in the affairs of life there are many things which draw us away. He is ridiculous, then, who says that he wishes to begin with the latter; for it is not easy to begin with the more difficult things. And this is the defence that we ought to present to such parents as are angry because their children study philosophy. "Very well then, father, I go astray, not knowing what is incumbent upon me or what my duty is. Now if this is a thing that can neither be taught nor learned, why do you reproach me? But if it can be taught, teach me; and if you cannot do this, allow me to learn from those who profess to know. Really, what is your idea? That I intentionally fall into evil and miss the good? Far from it! What, then, is the cause of my going astray? Ignorance. Very well, do you not want me to put away my ignorance? Whom did anger ever teach the art of steering, or music? Do you think, then, that your anger will make me learn the art of living?"

Only he can so speak who has applied himself to philosophy in such a spirit. But if a man reads upon the subject and resorts to the philosophers merely because he wants to make a display at a banquet of his knowledge of hypothetical arguments, what else is he doing but trying to win the admiration of some senator sitting by his side? For there in Rome are found in truth the great resources, while the riches of Nicopolis look to them like mere child's-play. Hence it is difficult there for a man to control his own external impressions, since the distracting influences at Rome are great. I know a certain man who clung in tears to the knees of Epaphroditus and said that he was in misery; for he had nothing left but a million and a half sesterces. What, then, did Epaphroditus do? Did he laugh at him as you are laughing? No; he only said, in a tone of amazement, "Poor man, how, then, did you manage to keep silence? How did you endure it?"

Once when he had disconcerted the student who was reading the hypothetical arguments, and the one who had set the other the passage to read laughed at him, Epictetus said to the latter, "You are laughing at yourself. You did not give the young man a preliminary training, nor discover whether he was able to follow these arguments, but you treat him merely as a reader. Why is it, then," he added, "that to a mind unable to follow a judgement upon a complex argument we entrust the assigning of praise or blame, or the passing of a judgement upon what is done well or ill? If such a person speaks ill of another, does the man in question pay any attention to him, or if he praises another, is the latter elated? when the one who is dispensing praise or blame is unable, in matters as trivial as these, to find the logical consequence? This, then, is a starting point in philosophy—a perception of the state of one's own governing principle; for when once a man realizes that it is weak, he will no longer wish to employ it upon great matters. But as it is, some who are unable to swallow the morsel buy a whole treatise and set to work to eat that. Consequently they throw up, or have indigestion; after that come colics and fluxes and fevers. But they ought first to have considered whether they have the requisite capacity. However, in a matter of theory it is easy enough to confute the man who does not know, but in the affairs of life a man does not submit himself to confutation, and we hate the person who has confuted us. But Socrates used to tell us not to live a life unsubjected to examination.

Epictetus, Discourses 1.26, translated by W. A. Oldfather

When a person was reading was reading hypothetical arguments, Epictetus said, This also is an hypothetical law that we must accept what follows from the hypothesis. But much before this law is the law of life, that we must act conformably to nature. For if in every matter and circumstance we wish to observe what is natural, it is plain that in every thing we ought to make it our aim that neither that which is consequent shall escape us, and that we do not admit the contradictory. First then philosophers exercise us in theory (contemplation of things), which is easier; and then next they lead us to the more difficult things; for in theory, there is nothing which draws us away from following what is taught; but in the matters of life, many are the things which distract us. He is ridiculous then who says that he wishes to begin with the matters of real life, for it is not easy to begin with the more difficult things; and we ought to employ this fact as an argument to those parents who are vexed at their children learning philosophy: Am I doing wrong then my father, and do I not know what is suitable to me and becoming? If indeed this can neither be learned nor taught, why do you blame me? but if it can be taught, teach me; and if you can not, allow me to learn from those who say that they know how to teach. For what do you think? do you suppose that I voluntarily fall into evil and miss the good? I hope that it may not be so. What is then the cause of my doing wrong? Ignorance. Do you not choose then that I should get rid of my ignorance? Who was ever taught by anger the art of a pilot or music? Do you think then that by means of your anger I shall learn the art of life? He only is allowed to speak in this way who has shown such an intention. But if a man only intending to make a display at a banquet and to show that he is acquainted with hypothetical arguments reads them and attends the philosophers, what other object has he than that some man of senatorian rank who sits by him may admire? For there (at Rome) are the really great materials (opportunities), and the riches here (at Nicopolis) appear to be trifles there. This is the reason why it is difficult for a man to be master of the appearances, where the things which disturb the judgment are great. I know a certain person who complained, as he embraced the knees of Epaphroditus, that he had only one hundred and fifty times ten thousand denarii remaining. What then did Epaphroditus do? Did he laugh at him, as we slaves of Epaphroditus did? No, but, he cried out with amazement, "Poor man, how then did you keep silence, how did you endure it?"

When Epictetus had reproved (called) the person who was reading the hypothetical arguments, and the teacher who had suggested the reading was laughing at the reader, Epictetus said to the teacher, "You are laughing at yourself: you did not prepare the young man nor did you ascertain whether he was able to understand these matters; but perhaps, you are only employing him as a reader." Well then said Epictetus, if a man has not ability enough to understand a complex (syllogism), do we trust him in giving praise, do we trust him in giving blame, do we allow that he is able to form a judgment about good or bad? and if such a man blames any one, does the man care for the blame? and if he praises any one, is the man elated, when in such small matters as an hypothetical syllogism he who praises cannot see what is consequent on the hypothesis?

This then is the beginning of philosophy, a man's perception of the state of his ruling faculty; for when a man knows that it is weak, then he will not employ it on things of the greatest difficulty. But at present, if men cannot swallow even a morsel, they buy whole volumes and attempt to devour them; and this is the reason why they vomit them up or suffer indigestion: and then come gripings, defluxes, and fevers. Such men ought to consider what their ability is. In theory it is easy to convince an ignorant person; but in the affairs of real life no one offers himself to be convinced, and we hate the man who has convinced us. But Socrates advised us not to live a life which is not subjected to examination.

Epictetus, Discourses 1.26, translated by George Long

When some one was reciting hypothetical arguments, Epictetus said: This also is a law which governs hypothesis, that we must accept what conforms with the hypothesis. But much more important is the law of living, which is this—to act in conformity with nature. For if we wish in every subject and in all circumstances to observe what is natural, it is plain that in everything we must aim at not letting slip what is in harmony with nature nor accepting what is in conflict with it. First, then, philosophers train us in the region of speculation, which is easier, and only then lead us on to what is harder: for in the sphere of speculation there is no influence which hinders us from following what we are taught, but in life there are many influences which drag us the contrary way. We may laugh, then, at him who says that he wants to try living first; for it is not easy to begin with what is harder.

And this is the defence that we must plead with parents who are angered at their children studying philosophy: 'Suppose I am in error, my father, and ignorant of what is fitting and proper for me. If, then, this cannot be taught or learnt, why do you reproach me? If it can be taught, teach me, and, if you cannot, let me learn from those who say that they know. For what think you? That I fall into evil and fail to do well because I wish to? God forbid. What, then, is the cause of my going wrong? Ignorance. Would you not then have me put away my ignorance? Who was ever taught the art of music or of steering by anger? Do you think, then, that your anger will enable me to learn the art of living?' This argument can only be used by one who has entertained the purpose of right living. But if a man studies logic and goes to the philosophers just because he wants to show at a dinner party that he knows hypothetical arguments, is he not merely trying to win the admiration of some senator who sits next him? For in such society the great forces of the world prevail, and what we call wealth here seems child's-play there.

This is what makes it difficult to get the mastery over one's impressions, where distracting forces are strong. I know a man who clung to the knees of Epaphroditus in tears and said he was in distress, for he had nothing left but a million and a half. What did Epaphroditus do? Did he laugh at him, as we should? No, he was astonished, and said, 'Unhappy man, how ever did you manage to keep silence and endure it?'

Once when he put to confusion the student who was reading hypothetical arguments, and the master who had set him to read laughed at his pupil, he said, You are laughing at yourself; you did not give the young man any preliminary training, nor discover whether he can follow the arguments, but just treat him as a reader. Why is it, he said, that when a mind is unable to follow and judge a complex argument we trust to it the task of praise and blame and of deciding on good and bad actions? If he speaks ill of any one, does the man attend to him, and is any one elated by a praise which comes from one who cannot find the logical connexion in such small matters?

This, then, is where the philosophic life begins; in the discovery of the true state of one's own mind: for when once you realize that it is in a feeble state, you will not choose to employ it any more for great matters. But, as it is, some men, finding themselves unable to swallow a mouthful, buy themselves a treatise, and set about eating it whole, and, in consequence they vomit or have indigestion. Hence come colics and fluxes and fevers. They ought first to have considered whether they have the faculty.

It is easy enough in speculation to examine and refute the ignorant, but in practical life men do not submit themselves to be tested, and we hate the man who examines and exposes us. Yet Socrates used to say that a life which was not put to the test was not worth living.

Epictetus, Discourses 1.26, translated by P. E. Matheson