Discourses, Epictetus [the beginning after the end read novel TXT] 📗

who philosophizes? To throw away self-conceit (οἴησις).341 For it is impossible for a man to begin to learn that which he thinks that he knows. As to things then which ought to be done and ought not to be done, and good and bad, and beautiful and ugly, all of us talking of them at random go to the philosophers; and on these matters we praise, we censure, we accuse, we blame, we judge and determine about principles honorable and dishonorable. But why do we go to the philosophers? Because we wish to learn what we do not think that we know. And what is this? Theorems.342 For we wish to learn what philosophers say as being something elegant and acute; and some wish to learn that they may get profit from what they learn. It is ridiculous then to think that a person wishes to learn one thing, and will learn another; or further, that a man will make proficiency in that which he does not learn. But the many are deceived by this which deceived also the rhetorician Theopompus,343 when he blames even Plato for wishing everything to be defined. For what does he say? “Did none of us before you use the words Good or Just, or do we utter the sounds in an unmeaning and empty way without understanding what they severally signify?” Now who tells you, Theopompus, that we had not natural notions of each of these things and preconceptions (προλήψεις)? But it is not possible to adapt preconceptions to their correspondent objects if we have not distinguished (analyzed) them, and inquired what object must be subjected to each preconception. You may make the same charge against physicians also. For who among us did not use the words healthy and unhealthy before Hippocrates lived, or did we utter these words as empty sounds? For we have also a certain preconception of health,344 but we are not able to adapt it. For this reason one says, “abstain from food;” another says, “give food;” another says, “bleed;” and another says, “use cupping.” What is the reason? is it any other than that a man cannot properly adapt the preconception of health to particulars?

So it is in this matter also, in the things which concern life. Who among us does not speak of good and bad, of useful and not useful; for who among us has not a preconception of each of these things? Is it then a distinct and perfect preconception? Show this. How shall I show this? Adapt the preconception properly to the particular things. Plato, for instance, subjects definitions to the preconception of the useful, but you to the preconception of the useless. Is it possible then that both of you are right? How is it possible? Does not one man adapt the preconception of good to the matter of wealth, and another not to wealth, but to the matter of pleasure and to that of health? For, generally, if all of us who use those words know sufficiently each of them, and need no diligence in resolving (making distinct) the notions of the preconceptions, why do we differ, why do we quarrel, why do we blame one another?

And why do I now allege this contention with one another and speak of it? If you yourself properly adapt your preconceptions, why are you unhappy, why are you hindered? Let us omit at present the second topic about the pursuits (ὅρμας) and the study of the duties which relate to them. Let us omit also the third topic, which relates to the assents (συγκαταθέσεις): I give up to you these two topics. Let us insist upon the first, which presents an almost obvious demonstration that we do not properly adapt the preconceptions.345 Do you now desire that which is possible and that which is possible to you? Why then are you hindered? Why are you unhappy? Do you not now try to avoid the unavoidable? Why then do you fall in with anything which you would avoid? Why are you unfortunate? Why, when you desire a thing, does it not happen, and, when you do not desire it, does it happen? For this is the greatest proof of unhappiness and misery: I wish for something, and it does not happen. And what is more wretched than I?346

It was because she could not endure this that Medea came to murder her children: an act of a noble spirit in this view at least, for she had a just opinion what it is for a thing not to succeed which a person wishes. Then she says, “Thus I shall be avenged on him (my husband) who has wronged and insulted me; and what shall I gain if he is punished thus? How then shall it be done? I shall kill my children, but I shall punish myself also: and what do I care?”347 This is the aberration of soul which possesses great energy. For she did not know wherein lies the doing of that which we wish; that you cannot get this from without, nor yet by the alteration and new adaptation of things. Do not desire the man (Jason, Medea’s husband), and nothing which you desire will fail to happen. Do not obstinately desire that he shall live with you, do not desire to remain in Gerinth, and in a word desire nothing than that which God wills.⁠—And who shall hinder you? Who shall compel you? No man shall compel you any more than he shall compel Zeus.

When you have such a guide348 and your wishes and desires are the same as his, why do you still fear disappointment? Give up your desire to wealth and your aversion to poverty, and you will be disappointed in the one, you will fall into the other. Well