390:
reject the false, and suspend judgment regarding the uncertain. This is the act of choice. Only that which is subject to our choice is good or evil; all the rest is neither good nor evil; it concerns us not, it is beyond our reach; it is something external, merely a subject for our choice: in itself it is indifferent, but its application is not indifferent, and its application is either consistent with or contrary to nature. This choice, and consequently our opinion upon it, is in our power; in our choice we are free; nothing that is external of us, not even Zeus, can overcome our choice: it alone can control itself. Nothing external, neither death nor exile nor pain nor any such thing, can ever force us to act against our will.
27:
437:
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people. Nature places us in certain relations to other persons, and these determine our obligations to parents, siblings, children, relatives, friends, fellow-citizens, and humankind in general. The shortcomings of our fellow people are to be met with patience and charity, and we should not allow ourselves to grow indignant over them, for they too are a necessary element in the universal system.
1417:
1221:
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discourses, there are numerous reasons, internal to the text, for taking the gist of his record to be completely authentic to
Epictetus' own style and language. These include a distinctive vocabulary, repetition of key points throughout, a strikingly urgent and vivid voice quite distinct from Arrian's authorial persona in his other works.
428:. This philosopher has neither country nor home nor land nor slave; his bed is the ground; he is without wife or child; his only home is the earth and sky and a cloak. He must suffer beatings, and must love those who beat him. The ideal human thus described will not be angry with the wrong-doer; he will only pity his erring.
408:
by height but by its judgments. The aim of the philosopher therefore is to reach the position of a mind which embraces the whole world. The person who recognizes that every event is necessary and reasonable for the best interest of the whole, feels no discontent with anything outside the control of moral purpose.
464:, Oxford as MS Auct. T. 4. 13. In the Bodleian manuscript, a blot or stain has fallen onto one of the pages, and has made a series of words illegible; in all the other known manuscripts these words (or sometimes the entire passage) are omitted, thus all the other manuscripts are derived from this one archetype.
351:
There are three fields of study in which people who are going to be good and excellent must first have been trained. The first has to do with desires and aversions, that they may never fail to get what they desire, nor fall into what they avoid; the second with cases of choice and of refusal, and, in
328:
instead record conversations which followed the formal instruction. They dwell on points which
Epictetus regarded as of special importance, and which gave him an opportunity for friendly discourse with his pupils and to discuss their personal affairs. They are not, therefore, a formal presentation of
148:
is intensely practical. He directs his students to focus attention on their opinions, anxieties, passions, and desires, so that "they may never fail to get what they desire, nor fall into what they avoid." True education lies in learning to distinguish what is our own from what does not belong to us,
389:
Although we are not responsible for the ideas that present themselves to our consciousness, we are absolutely responsible for the way in which we use them. In the realm of judgment the truth or falsity of the external impression is to be decided. Here our concern is to assent to the true impression,
365:
The first and most essential practice is directed towards our passions and desires, which are themselves only types of impression, and as such they press and compel us. A continued practice is thus required to oppose them. To this first practice must be added a second, which is directed towards that
407:
The universe is wholly governed by an all-wise, divine
Providence. All things, even apparent evils, are the will of God, and good from the point of view of the whole. In virtue of our rationality we are neither less nor worse than the gods, for the magnitude of reason is estimated not by length nor
369:
Scholars disagree on whether these three fields relate to the traditional Stoic division of philosophy into Logic, Physics, and Ethics. The third field unambiguously refers to logic since it concerns valid reasoning and certainty in judgment. The second field relates to ethics, and the first field,
366:
which is appropriate (duty), and a third, the object of which is certainty and truth; but the latter must not pretend to supplant the former. Avoidance of the bad, desire for the good, the direction towards the appropriate, and the ability to assent or dissent, this is the mark of the philosopher.
244:
I neither wrote these
Discourses of Epictetus in the way in which a man might write such things; nor did I make them public myself, inasmuch as I declare that I did not even write them. But whatever I heard him say, the same I attempted to write down in his own words as nearly as possible, for the
398:
We are bound up by the law of nature with the whole fabric of the world. In the world the true position of a human is that of a member of a great system. Each human being is in the first instance a citizen of one's own nation or commonwealth; but we are also a member of the great city of gods and
292:
More likely, perhaps, he made his own detailed notes and used his memory to fill them out. No doubt he worked up the material into a more finished form. In some cases, he may have relied on others' reports, or checked his own record with
Epictetus himself. However Arrian actually compiled the
695:
All of these are complete translations with the exception of Robert Dobbin's book, which contains only 64 of the 95 Discourses. Robin Hard has produced two translations: the first (for
Everyman in 1995) was just a revision of Elizabeth Carter's version; however, his 2014 edition (for Oxford
1420:
536:'s translation. This proved to be very successful, with a second edition appearing a year later (1759), a third edition in 1768, and a fourth edition published posthumously in 1807. It influenced later translations: e.g. those of Higginson and
315:
are neither formal lectures nor are they part of the curriculum proper. The regular classes involved reading and interpreting characteristic portions of Stoic philosophical works, which, as well as ethics, must have included instruction in the
275:
has long been a matter of vigorous debate. Extreme positions have been held ranging from the view that they are largely Arrian's own compositions to the view that
Epictetus actually wrote them himself. The mainstream opinion is that the
310:
and they show him conversing with visitors, and reproving, exhorting, and encouraging his pupils. These pupils appear to have been young men like Arrian, of high social position and contemplating entering the public service. The
346:
Epictetus divides philosophy into three fields of training, with especial application to ethics. The three fields, according to
Epictetus, are, (1) desire (ὄρεξις); (2) choice (ὁρμή); (3) assent (συγκατάθεσις):
239:
There were originally eight books, but only four now remain in their entirety, along with a few fragments of the others. In a preface attached to the
Discourses, Arrian explains how he came to write them:
101:
352:
general, with duty, that they may act in an orderly fashion, upon good reasons, and not carelessly; the third with the avoidance of error and rashness in judgment, and, in general, about cases of assent.
480:
The manuscript is however "full of errors of all kinds". Many corrections were made by medieval scholars themselves, and many emendations have been made by modern scholars to produce a clean text.
219:
in around 130, and since forty-two was the standard age for that position, he would have been at the right age of around twenty in 108. Furthermore the "commissioner" of the "free cities" to whom
382:
True education lies in learning to distinguish what is our own from what does not belong to us. But there is only one thing which is fully our own: that which is our will or choice (
1236:
1227:
271:
Arrian uses in his own compositions. The differences in style are very marked, and they portray a vivid and separate personality. The precise method Arrian used to write the
512:'s edition published 1739–41 was an improvement on these since he had some knowledge of several manuscripts. This in turn was improved upon by the five volume edition by
1836:
1816:
1320:
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has argued that this first field relates to physics since for the Stoics the study of human nature was part of the wider subject of the nature of things.
471:
in the early 10th century. Arethas was an important collector of manuscripts and he is also responsible for transmitting a copy of Marcus
Aurelius'
386:). The use which we make of the external impressions is our one chief concern, and upon the right kind of use depends exclusively our happiness.
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and in learning to correctly assent or dissent to external impressions. The purpose of his teaching was to make people free and happy.
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are intensely practical. They are concerned with the conscious moral problem of right living, and how life is to be carried out well.
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188:(Ὁμιλίαι, Conversations). The modern name comes from the titles given in the earliest medieval manuscript: "Arrian's
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purpose of preserving them as memorials to myself afterward of the thoughts and the freedom of speech of Epictetus.
626:
1366:
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1749:
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867:, p. 64. The first position Long ascribes to Theo Wirth, the second position is ascribed to Robert Dobbin.
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1728:
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448:. Note the large stain on the manuscript which has made this passage (Book 1. 18. 8–11) partially illegible.
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537:
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424:. But he describes an ideal character of a missionary sage, the perfect Stoic—or, as he calls him, the
160:. Since the 16th century, they have been translated into multiple languages and reprinted many times.
1733:
1523:
587:
556:
553:
572:
The Works of Epictetus. Consisting of His Discourses, in Four Books, The Enchiridion, and Fragments.
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224:
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1785:
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677:
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533:
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477:. The Bodleian manuscript contains marginal notes which have been identified as by Arethas.
461:
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were composed sometime in the years around 108 AD. Epictetus himself refers to the coins of
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1372:
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157:
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Philip, Ian G. (1997). "The Bodleian Library". In Brock, M. G.; Curthoys, M. C. (eds.).
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in 1535, although the manuscript used was very faulty. This was followed by editions by
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around 108 AD. Four books out of an original eight are still extant. The philosophy of
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have been influential since they were written. They are referred to and quoted by
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University Press) is the first complete original translation since the 1920s.
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70:
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Epictetus: The Discourses and Manual together with Fragments of his Writings
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Epictetus: The Discourses and Manual together with Fragments of his Writings
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in 1894 (second edition 1916) which was based upon the Bodleian manuscript.
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145:
137:
40:
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Epictetus, the Discourses as reported by Arrian, the Manual, and Fragments
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1426:
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It is thought that the Bodleian manuscript may be a copy of one owned by
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on desires and aversions, appears to be preliminary to ethics. However
1619:
1607:
562:, preserved by Arrian, in four books, the Enchiridion, and fragments.
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All the works of Epictetus, which are now extant; consisting of his
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report the actual words of Epictetus, even if they cannot be a pure
1566:
435:
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The books did not have a formal title in ancient times. Although
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purport to be the actual words of Epictetus. They are written in
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viii. 24—a letter which has been dated to around 108.
1309:
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The Discourses of Epictetus, with the Encheridion and Fragments.
176:(Διατριβαί, Discourses), other writers gave them titles such as
1435:
540:(see his Introduction for comments, some critical of Carter).
532:
translation did not appear until 1758 with the appearance of
1412:
In the Bodleian Libraries' Catalogue of Medieval Manuscripts
215:, which shows he was teaching during that reign. Arrian was
1431:
1263:
Millar, Fergus (2004), "Epictetus and the Imperial Court",
1324:. Vol. 9 (11th ed.). Cambridge University Press.
682:
The Complete Works: Handbook, Discourses, and Fragments
543:
A complete list of English translations is as follows:
416:
The historical models to which Epictetus refers to are
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iii. 7 is addressed is thought to be the same man
1237:
Dictionary of Greek and Roman Biography and Mythology
1773:
1693:
1629:
1597:
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1267:, vol. 2, University of North Carolina Press,
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86:
76:
66:
56:
46:
36:
1167:
1165:
1403:Epictetus. The Discourses As Reported by Arrian.
1388:Epictetus. The Discourses As Reported by Arrian.
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1059:
1057:
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1053:
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516:, 1799–1800. A critical edition was produced by
207:As to the date, it is generally agreed that the
16:Informal lectures by Stoic philosopher Epictetus
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1075:Oxford University Philosophy Faculty Library –
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752:Stobaeus, i. 3. 50; iii. 6. 57, 58; iii. 29. 84
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1131:. Vol. VI. Clarendon Press. p. 589.
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1338:Epicteti Dissertationes ab Arriano digestae.
460:is a twelfth-century manuscript kept at the
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1114:An Introduction to Latin Textual Emendation
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132:) are a series of informal lectures by the
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324:which were part of the Stoic system. The
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306:are set in Epictetus' own classroom in
1837:Ancient Roman philosophical literature
1817:Ancient Greek philosophical literature
1116:. Macmillan & Co. Ltd. p. 43.
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1285:, vol. 1, Loeb Classical Library
7:
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879:
864:
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728:Commentary on Epictetus' Enchiridion
684:. (The University of Chicago Press)
1265:Rome, the Greek World, and the East
1281:Oldfather, William Abbott (1925),
204:literally means "informal talks".
31:Elizabeth Carter translation, 1759
14:
1347:The Moral Discourses of Epictetus
492:were first printed (in Greek) by
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1219:
665:Discourses, Fragments, Handbook.
648:Discourses and Selected Writings
198:Ἀρριανοῦ τῶν Ἐπικτήτου Διατριβῶν
184:(Ἀπομνημονεύματα, Records), and
761:Stobaeus, iv. 33. 28; Photius,
1757:Meditations of Marcus Aurelius
1292:Ancient Philosophies: Stoicism
1226:Brandis, Christian A. (1870).
329:Stoic philosophy. Instead the
1:
1406:at the Stoic Therapy eLibrary
1362:at the Stoic Therapy eLibrary
1341:at the Stoic Therapy eLibrary
1365:Thomas Wentworth Higginson,
631:The Discourses of Epictetus.
1764:Stoicorum Veterum Fragmenta
1425:public domain audiobook at
1249:, Oxford University Press,
594:. (Oxford University Press)
51:The Discourses of Epictetus
1855:
1400:William Abbott Oldfather,
1386:William Abbott Oldfather,
1078:Manuscripts and rare books
667:(Oxford University Press)
568:Thomas Wentworth Higginson
140:written down by his pupil
1308:Wallace, William (1911).
604:(Loeb Classical Library)
342:Three parts of philosophy
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125:
24:
1750:Enchiridion of Epictetus
1359:Discourses of Epictetus.
598:William Abbott Oldfather
574:(Little, Brown, and Co.)
1743:Discourses of Epictetus
1422:Discourses of Epictetus
1397:at the Internet Archive
1383:at the Internet Archive
1321:Encyclopædia Britannica
1112:Lindsay, W. M. (1896).
625:(translation reviser),
446:Discourses of Epictetus
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117:Discourses of Epictetus
1549:Philosophical concepts
1377:Percy Ewing Matheson,
1368:The Works of Epictetus
1335:Ed. Heinrich Schenkl,
1290:Sellars, John (2006),
1084:March 2, 2012, at the
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363:
295:
257:
1729:Seneca's Consolations
439:
1832:Texts in Koine Greek
1245:Long, A. A. (2003),
588:Percy Ewing Matheson
524:English translations
514:Johann Schweighäuser
180:(Διαλέξεις, Talks),
1717:Letters to Lucilius
1499:Antipater of Tarsus
1494:Diogenes of Babylon
650:(Penguin Classics)
494:Vettore Trincavelli
484:Publication history
469:Arethas of Caesarea
432:Manuscript editions
130:Epiktētou diatribai
126:Ἐπικτήτου διατριβαί
47:Original title
21:
1710:Paradoxa Stoicorum
1344:Elizabeth Carter,
1030:, pp. 117–118
629:(editor), (1995),
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378:What is 'up to us'
200:). The Greek word
1812:2nd-century books
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1798:
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1410:MS Auct. T. 4. 13
1311:"Epictetus"
1301:978-1-84465-053-8
1256:978-0-19924-556-7
1174:, p. xxxviii
225:Pliny the Younger
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1389:
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1376:
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1370:
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1364:
1361:
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1356:George Long,
1355:
1353:
1349:
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1343:
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1333:
1329:
1323:
1322:
1317:
1312:
1306:
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1297:
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1279:
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1274:0-807-85520-0
1270:
1266:
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1198:
1194:
1190:
1185:
1183:
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1177:
1173:
1168:
1166:
1162:
1159:, p. 137
1158:
1153:
1151:
1149:
1145:
1140:
1134:
1130:
1123:
1120:
1115:
1108:
1106:
1102:
1099:, i. 18. 8–11
1098:
1093:
1090:
1087:
1083:
1080:
1079:
1072:
1069:
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1058:
1056:
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1033:
1029:
1024:
1022:
1020:
1016:
1012:
1007:
1005:
1003:
1001:
997:
994:, p. 340
993:
988:
985:
982:, p. xxi
981:
976:
974:
972:
970:
966:
963:, p. 683
962:
957:
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912:
910:
908:
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902:
899:, p. xiv
898:
893:
891:
889:
885:
881:
876:
874:
870:
866:
861:
858:
854:
849:
847:
845:
843:
839:
835:
834:
827:
824:
821:, p. xii
820:
815:
812:
809:, p. 108
808:
803:
801:
799:
795:
791:
786:
783:
779:
774:
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768:
764:
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690:9780226769332
687:
683:
679:
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674:
673:0-199-59518-6
670:
666:
662:
659:
657:
656:0-14-044946-9
653:
649:
645:
644:Robert Dobbin
642:
640:
639:0-460-87312-1
636:
632:
628:
624:
621:
619:
618:0-674-99240-7
615:
611:
610:0-674-99145-1
607:
603:
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596:
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586:
584:(George Bell)
583:
579:
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563:
560:
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452:The earliest
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62:
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42:
39:
35:
28:
23:
1781:Stoa Poikile
1762:
1756:
1748:
1742:
1741:
1734:
1716:
1708:
1704:(Chrysippus)
1701:
1678:
1671:
1664:
1657:
1650:
1643:
1636:
1618:
1606:
1586:
1579:
1572:
1565:
1471:Philosophers
1421:
1402:
1387:
1379:
1367:
1358:
1346:
1337:
1319:
1291:
1282:
1264:
1246:
1235:
1157:Sellars 2006
1128:
1122:
1113:
1096:
1092:
1077:
1071:
1045:, p. 32
1043:Brandis 1870
1013:, p. 33
1011:Brandis 1870
987:
961:Wallace 1911
920:, p. xv
882:, p. 40
860:
832:
826:
814:
789:
785:
780:, p. 42
762:
757:
748:
741:Attic Nights
740:
735:
727:
726:Simplicius,
722:
707:Memento mori
705:
694:
681:
664:
647:
630:
601:
600:, (1925–8),
591:
581:
571:
564:(Richardson)
561:
558:
551:
542:
527:
502:Jakob Schegk
489:
487:
479:
472:
466:
457:
451:
445:
441:
415:
406:
397:
388:
381:
372:Pierre Hadot
368:
364:
357:
350:
345:
330:
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312:
303:
301:
291:
281:
277:
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260:
258:
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206:
201:
189:
185:
181:
177:
173:
172:called them
167:
153:
151:
136:philosopher
129:
116:
115:
113:
100:
50:
1791:Neostoicism
1702:On Passions
1673:Prohairesis
1228:"Epictetus"
830:Epictetus,
807:Millar 2004
792:, iv. 5. 17
633:(Everyman)
602:Discourses.
578:George Long
538:George Long
504:(1554) and
474:Meditations
384:prohairesis
360:, iii. 2. 1
269:Attic Greek
267:unlike the
265:Koine Greek
82:2nd century
61:Koine Greek
20:Discourses
1806:Categories
1652:Eudaimonia
1581:Katalepsis
1509:Posidonius
1489:Chrysippus
1294:, Acumen,
1214:References
1138:0199510164
1097:Discourses
833:Discourses
790:Discourses
680:, (2022),
663:, (2014),
661:Robin Hard
646:, (2008),
623:Robin Hard
590:, (1916),
580:, (1877),
570:, (1865),
557:Discourses
550:, (1758),
528:The first
510:John Upton
490:Discourses
458:Discourses
454:manuscript
403:Providence
358:Discourses
331:Discourses
326:Discourses
313:Discourses
304:Discourses
286:A. A. Long
278:Discourses
273:Discourses
261:Discourses
209:Discourses
170:Simplicius
154:Discourses
107:Wikisource
102:Discourses
71:Philosophy
1666:Oikeiôsis
1588:Diairesis
1574:Adiaphora
1529:Epictetus
1504:Panaetius
1484:Cleanthes
1028:Long 2003
880:Long 2003
865:Long 2003
778:Long 2003
763:Biblioth.
308:Nicopolis
221:Discourse
202:Diatribai
190:Diatribai
174:Diatribai
146:Epictetus
138:Epictetus
41:Epictetus
1822:Stoicism
1735:Lectures
1719:(Seneca)
1659:Kathekon
1645:Apatheia
1519:Cornutus
1463:Stoicism
1427:LibriVox
1395:Volume 2
1391:Volume 1
1082:Archived
743:, xix. 1
700:See also
508:(1560).
422:Diogenes
418:Socrates
355:—
288:writes:
284:record.
282:verbatim
250:Arrian,
248:—
186:Homiliai
178:Dialexis
57:Language
1599:Physics
1539:more...
1371:at the
1350:at the
1318:(ed.).
1234:(ed.).
530:English
456:of the
444:of the
322:physics
298:Setting
235:Writing
1680:Sophos
1638:Pathos
1630:Ethics
1620:Pneuma
1608:Physis
1514:Seneca
1298:
1271:
1253:
1224:
1135:
688:
671:
654:
637:
616:
608:
498:Venice
337:Themes
229:Letter
213:Trajan
142:Arrian
91:Greece
37:Author
1694:Works
1567:Logos
1558:Logic
1314:. In
1230:. In
714:Notes
496:, at
426:Cynic
318:logic
194:Greek
134:Stoic
122:Greek
67:Genre
1614:Fire
1296:ISBN
1269:ISBN
1251:ISBN
1133:ISBN
686:ISBN
669:ISBN
652:ISBN
635:ISBN
614:ISBN
612:and
606:ISBN
488:The
440:The
420:and
320:and
302:The
259:The
152:The
114:The
97:Text
105:at
1808::
1393:,
1196:^
1179:^
1164:^
1147:^
1104:^
1050:^
1035:^
1018:^
999:^
968:^
925:^
904:^
887:^
872:^
841:^
797:^
770:^
765:58
196::
128:,
124::
1455:e
1448:t
1441:v
1141:.
836:.
730:.
254:.
120:(
Text is available under the Creative Commons Attribution-ShareAlike License. Additional terms may apply.
