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With proper training the student can flourish in adverse situations as well as favourable ones. The work is built on the conception that the wise person, by the aid of philosophy, may reap benefit from every experience in life. Unlike the Discourses which seeks to encourage the student through argument and logic, the Enchiridion largely consists of a set of rules to follow. To a large extent the Enchiridion suppresses many of the more amiable aspects of Epictetus which can be found in the Discourses, but this reflects the nature of the compilation. Thus we must exercise our power of assent over impressions, and wish for nothing nor avoid anything that is up to other people. Reason is the decisive principle in everything. For example, "death is nothing dreadful (or else it would have appeared dreadful to Socrates) . . ." What upsets people is not things themselves but their judgments about the things. Ī constant vigilance is required, and one should never relax attention to one's reason, for it is judgements, not things, which disturb people. When we are tried by misfortune we should never let our suffering overwhelm our sense of inward mastery and freedom. Freedom is to wish for nothing which is not up to ourselves. Epictetus makes a sharp distinction between our own internal world of mental benefits and harms, and the external world beyond our control. The Enchiridion begins with the statement that "Of things, some depend upon ourselves, others do not depend upon ourselves." So it starts with announcing that the business and concern of the real self is with matters subject to its own control, uninfluenced by external chance or change. Final advice and his division of types of people.Ĭhapter 29, which was probably absent from the text used by Simplicius, is a one-page Discourse which compares the training needed to become a Stoic with the rigorous approach needed to become an Olympic victor. Miscellaneous precepts on justice (right actions). Appropriate actions towards (a) other people, (b) God, (c) divination, (d) one's own self. Technical advice for the discovery of appropriate actions ( kathēkonta). Miscellania: the common conceptions, badness, and shame. The problems faced by intermediate students.
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How to use external things correctly and without disturbance. How to deal with external things (reining the reader in from them). What is up to us and not, and the consequences of choosing either. What is up to us and not, and how to deal with external things. In his 6th-century Commentary, Simplicius divided the text into four distinct sections suggesting a graded approach to philosophy: The Enchiridion appears to be a loosely-structured selection of maxims. Gerard Boter in his 1999 critical edition keeps Schweighäuser's fifty-three chapters but splits chapters 5, 14, 19, and 48 into two parts. The current division of the work into fifty-three chapters was first adopted by Johann Schweighäuser in his 1798 edition earlier editions tended to divide the text into more chapters (especially splitting chapter 33). Chapter 33 consists of a list of moral instructions, which are "not obviously related to Epictetus' normal Stoic framework." Since it was omitted in one of the early Christian editions ( Par), and not commented on by Simplicius, it may not have been in the original edition. Chapter 29 is practically word for word identical with Discourse iii. 15. There are some puzzles concerning the inclusion of two chapters. Some chapters appear to be reformulations of ideas which appear throughout the Discourses. Other parts are presumed to be derived from the lost Discourses. Around half of the material in the Enchiridion has been shown to have been derived from the surviving four books of Discourses but variously modified. In this letter Arrian stated that the Enchiridion was selected from the Discourses of Epictetus according to what he considered to be most useful, most necessary, and most adapted to move people's minds. The 6th-century philosopher Simplicius, in his Commentary on the work, refers to a letter written by Arrian which prefaced the text. It was compiled some time in the early 2nd century. The work consists of fifty-three short chapters typically consisting of a paragraph or two.
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Common English translations of the title are Manual or Handbook. Epictetus in the Discourses often speaks of principles which his pupils should have "ready to hand" ( Greek: πρόχειρα). The word sometimes meant a handy sword, or dagger, but coupled with the word "book" ( biblion, Greek: βιβλίον) it means a handy book or hand-book. The word "encheiridion" ( Ancient Greek: ἐγχειρίδιον) is an adjective meaning "in the hand" or "ready to hand".
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