Reflection on Discourses

by Epictetus

‘Control the controllables’, if you've played sports, you may have had a coach who would repeat this phrase. It’s a valid principle, especially when we are attempting to develop a specific skill, but how often do we take time to discern this in everyday life? In Epictetus’ Discourses, a pupil’s written account of his class, he uses the art of conversation to reveal logical conclusions. In truth, at times, it is a man having a conversation with himself, and yet it leads the reader to a lot of thought provoking reflections. Throughout his lessons, he works to decipher what is within one’s control (internal), and what is not (external). With an aim to persuade his class to draw more attention and value from that which is internal, and leave the external be. 

Impressions, is the term he uses to define the wide range of senses we receive from the external world, of which are not voluntary or subject to our will. Someone cutting you off in traffic, the smell of flowers, the rhythm of a song, or the ache of sickness. This term quite literally covers it all. It is these impressions that Epictetus warns us to be weary of, as to not immediately attach opinions to. Why? Without the proper use of reasoning, it is far more likely we make an irrational decision at our own cost. But by creating space and bringing attention between our internal emotions and the external world, Epictetus hopes for us to develop an ability of holding impressions in our hands, as to put them to the light and weigh them properly before acting. The greatest benefit he looks to achieve, is that of peace of mind.

My example of this will be of the most obvious, we all have seen a ‘Karen’ lose their mind in a cafe. It is clear, they are possessed by emotion, do not think, and believe they already ‘know’ what is right. In doing this they have, in their mind, justified all their actions, blind of any reasoning. If they did take the time to think, they may eventually come to a conclusion that they shouldn't allow a minor inconvenience to ruin their day. So, when we rush to an opinion claiming something as ‘good’ or ‘bad’, we forfeit the ability to learn or deepen our understanding of it. We forfeit the ability to grow. Because obviously, you cannot learn something you claim to already ‘know’. 

If you were blindfolded, your ability to drive would be greatly impaired. Surely you'd end up hitting things unintended, causing damage to yourself and others, and unable to make it to your destination peacefully. So, assuming you carry the capacity to operate a vehicle (to live), there is no other asset more valuable than the ability to see clearly (to rationalize). 

…compare your attitude to going blind with your attitude about being mentally in the dark. You will realize, I think, how inappropriate your values really are. (p.52)

Placement of value is what Epictetus seeks to expose. For if we value the external more than the internal, we are then contingent upon circumstances, something we do not have control over. A person who values status over their character, then has their happiness dependent on how many instagram likes they receive. If they were, say, more focused on being a good friend, their posts performance would have little effect on them, and their happiness would be dependent on their intentions, which they do control.

Furthermore, seeing as none of us have a final say as to externals, how then could they be of any value to weigh things upon? We cannot control what talents we are given nor the circumstances they may flourish in. So, do we weigh things on two different scales such as pounds and kgs, then pretend the numbers reflect the same thing? How then can we see others above or below us by means of money, titles, or accomplishments? No, all of mankind is equal, and character is the only constant scale.

To Epictetus, this dependency on money, power, sex, status, and yes even the body, is seen as nothing short of slavery. If you value something over your character, of course you will act poorly in trade for it. It’s exchanging trust for dollars, purity for pleasure, or honour for power. To many it’s not even a thought, because all they see or value is the physical world. There is no attention for character or a higher moral dimension. ‘Do whatever you must to get ahead.’ And if you trade your soul in order to get it, what are you now? The futility and paradoxical nature of these transactions is not immediately clear to the senses. 

Well, since that guy hurt himself with the injustice he did me, shouldn't I wrong him in order to hurt myself in retaliation? So why don't we actually picture it to ourselves this way? Instead, we see injury only where physical or financial loss is incurred. (p.97)

Yet upon reflection, the man who steals takes nothing but his own innocence. He has traded the only thing he truly has, for something that turns to dust. Heroic people, held in infamy, show a deep understanding of this higher moral dimension. Why do we hold to such esteem people like Socrates, Gandhi, and Martin Luther King Jr.? They correctly identified virtue and traded their life for it, and what is more virtuous than that? Going against every animal instinct in your body that tells you to preserve or fear for your life, so as to contribute to a cause greater than yourself. But before doing good outside themselves, they first had to conquer something inside themselves. The true battle ground of morality then, lies within, and only happens to shine outwards following.

‘But what of that ‘good’ charity I did? Do my actions not matter?’ Of course actions matter, but they are only downstream from reasoning. So I then must ask, why did you do it? Because if it was for status or appearance, I’d say you are chasing ghosts. How much does your pitiful dollar truly feed the addict on the corner? Is it not their soul that is starved? If you said you had killed someone, people would be appalled. If you said it was to defend your family, it is then just. It's not what you, do but why you do it. 

However, when this paradox is unclear to someone, and they possess distorted values, seeing things only physical, a kafkaesque situation may set in. Where one stumbles and gripes, endlessly, amongst never ending fears and desires in a rat race. Tossing themselves within the waves of circumstance (chaos), and in so, being swallowed by it. For what else do pirates do but wander and do as they fancy? So reasonless, they take it out on those around them and themselves. Then at last, when faced with suffering ask desperately, where is peace? Where is freedom? In a better job? A better country? A bigger house? More money? More sex? Who can I blame for my suffering?

Is there not a vessel, or life boat of reason within grasp to save you from Poseidon’s wrath?

And if, in the end, I can’t alter circumstances, or tear to pieces the person who prevents me, then I sit and bawl, abusing everyone I can think of, including Zeus and the other gods. For if they do not look after me, why should I care about them? (p.65)

God and nature are the backbone of Epictetus' belief. God is responsible for the naturally occurring laws around us, as well as the gift of life. It is then concluded that anything in accordance with nature, His will, is good. A tree growing and returning to the soil or a lion chasing down a gazel, nature may at times seem metal, yet it is somehow always right and just, even in death or killing. Wild life do not make decisions, an ant never goes against its nature, nor a flower or a bear. They do not have the ability, nor the freedom to do so. Man, however, is gifted a responsibility as the only one aware of its own nature, and thus has a choice, to be in accordance with it or not. We are all, individually, then presented with a question, do we act like beasts or something better? But if we are aware of an ability to act in better nature, how then could you justify not? Awareness or rationality, is then the only thing that separates man from animals, and is the bridge to building a better world.

..in short, don't want anything except what God wants, and no one will stop or stay you, any more than they can stand in the way of God. When you have him as your leader, and conform your will and desire to his, what fear of failure can you have? (p.119)

It may be asked, ‘How do we know if we are in accordance with nature, or God’s will? How do we know what we do is truly good?’. For Epictetus, this is somewhat a trivial question, he may in return ask, ‘have you ever read a children's book? The idea of good seems obvious enough there, no?’ If you are clear of all greed, if you do not have improper value upon your belongings, how obvious is it that sharing is good? Very. If your values are not twisted, there are no fears or desires to impede upon seeing your true nature. You will then not have to think in order to act correctly, and that is what Epictetus defines as true freedom. ‘Well I don't have to think in order to chase my desires either?’ Precisely, and what would you call one who doesn't think but only adheres to their desires? A tyrant, a beast? Does your mouth water when you hear the bell?

Freedom is not achieved by satisfying desire, but by eliminating it. (p.195)

What is the goal of virtue, after all, except a life that flows smoothly? (p.12)

Education is shown as the latter to these higher principals, but not ‘education’ in a means of memory, skill, books, theories, or teachings, but foresight drawn for all experiences of life. To him, philosophy is just one of many different means to an end, or ‘weights for the athlete’, so if it doesn't make you stronger, or your life easier, what was the purpose? You could, in truth, draw just as much insight from farming than reading, however the latter being a bit more frank. It's the difference between talk and reality, titles and talent. I can say now I have read Discourses by Epictetus, repeat lines from it and so on, but none of that necessarily denotes any progress on my behalf. If the material truly is useful, and I reflect upon it deeply, the results should be self-evident. “I have been saved!”, but why try to proclaim what is only evident in your breadth? The truth of nature is written in every cell, one only need the heart to see it. So too is there just as much vastness within man than without.

‘What of those born into horrible circumstances, where nature has been ‘unfair’ to them?’ The greatest stories are ones of overcoming insurmountable obstacles, where despite everything set against one, they manage to turn the whole thing on its head. Where their hardships become their assets to draw upon. We are all witnesses to God, life is, to Epictetus, nothing more than a gift to take part in the ‘festival’. It is a celebration, and any ‘pain’ or ‘obstacles’ we face, are nothing more than opportunities to grow or showcase our will. When we call things of nature, such as death, disease, or impairment ‘unfair’, we assume ourselves capable of comprehending, in full, God’s will. But who are you to fully understand nature? Were you not just placed here? You may as well condemn the grass for growing or the leaves for changing. One without faith is one who assumes to know all, as if they were God themselves, but if you are so powerful, let me see you stop the world from turning. Go and be the old man who yells from his porch then.

The gift of life is the most amazing thing you could give someone, no? Imagine you worked your whole life on a gift for someone, and when they received it, all they could do was complain saying, “I want something else”. Epictetus would tell us to not be the rich man’s spoiled child. 

A man of his mettle is not one to accuse God, who chose him, of unfairness in making him ill. He positively prides himself on his hardships, and is bold enough to be a roadside attraction. What would he blame God for? That he cuts such an admirable figure? What would the charge be? That his virtue is too glaringly bright? (p.163)

This is all very dandy and in theory may sound great. Of course we should value being good sons, daughters, mothers, fathers, friends, and neighbors to one another. As well as reflect traits of loyalty, prudence, courage, honesty, persistence and decency. But let’s be honest, life is not a theory. It’s messy, complicated, and always testing you. It is so easy to get swept up in desires, and fall victim to fears. It's much easier to give way, than to care, as it is easier to die than live. The thing I deeply appreciate about Epictetus’ material, is that it reflects an understanding of this idealism, as well as the enormity of the challenge presented. He doesn’t believe anyone should ever expect to be perfect, instead he only persuades one to truly try their best. To deeply challenge themselves to be better citizens of earth, despite the seemingly insurmountable. That in thought, reflection, and effort, we can strive towards something better, and to be ‘pointed’ in the right direction is enough.

OK, you may not know of one perfectly formed; at least show me someone in the way of becoming one - somebody pointed in the right direction… I will define him simply as someone set on becoming a god rather than a man. Even in this body of death his mind is focused on communion with God. (p.127)

So no, we shouldn’t act like we don't have feelings or that we are stoic robots. We don't need to be perfect, nor beat on ourselves for making mistakes. But can we call upon the mind to look past the pastures of today and ask, how can we be more intentional, more conscious, more in touch with what is inside and around us? 

We fancy believing advancement of tools, such as technology, denotes ‘progress’. That somehow we have surpassed the ignorance of our predecessors as a result of it. Is this not, in itself, ignorance? And what else is tragedy made of? We live in a different world than Epictetus, one where impressions are much more frequent and intense than ever. There is so much noise, for we have eyes and ears on the entire planet from which to probe. But from indulging in this, how often do we take time to truly think instead of act upon impulse? How much caution do we apply to the fruit with which we feed our minds? How often do we gripe while trying to grasp things outside our control? How often do we create space or sit in silence with ourselves? How often do we deeply call upon reasoning? And where else could progress come from?

What if, before accepting fear, anger, greed or lust, we question its basis? What if when presented with a ‘challenge’ or ‘tragedy’, we ask ourselves, how can this make me better? What if we were able to stare deeply into suffering and truly see that meaning springs from it? How would that change our life? What are we, as individuals, in the process of becoming? And what if we were more curious than we were sure? I think we’d grow more.

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