Discourses and Selected Writings by Epictetus, Robert Dobbin
Authors: Epictetus, Robert Dobbin
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an objection if what I choose to do is philosophize.’ I’m not going to try to engage this fatuous old fool in logic. But if I ignore him altogether, he’ll explode in indignation. [21] So I have no choice but to say to him, ‘Humour me as you would someone in love. I can’t help myself, you see, I’m mad.’
I 23 Against Epicurus
[1] Even Epicurus realizes that we are social creatures by nature, but once he has identified our good with the shell, 32 he cannot say anything inconsistent with that. [2] For he further insists -rightly – that we must not respect or approve anything that does not share in the nature of what is good.
[3] So how is it that we are suspicious – we who supposedly have no natural affection for our children? 33 Why is it, Epicurus, that you dissuade the wise man from bringing up children? Are you afraid that he may become emotionally involved and unhappy? [4] And is that because you have been anxious on behalf of your house-slave Mouse? 34
Well, what’s it to Epicurus, anyway, if his little Mouse comes crying to him? ∗
[5] No, he realizes that, once a child is born, it is no longer in our power not to love or care for it. [6] Which is why hesays that a man of sense will not take part in politics either ∗ ; he knows the kinds of personal connections that politics involves. So what’s to keep us from living as if we were as unsocial as flies?
[7] But as if he didn’t know this, he has the gall to suggest that we should abandon our children. Even a sheep does not desert its own offspring, or a wolf; should a human desert his? [8] Would you have us be as foolish as sheep or as savage as wolves – neither of which abandons its young? [9] Come on, whoever remembers your advice when they see their little child fallen and crying on the ground?
[10] Personally, I imagine that your own mother and father, even had they predicted that you were going to say such things, would not have exposed 35 you.
I 24 How we should struggle with circumstance
[1] The true man is revealed in difficult times. So when trouble comes, think of yourself as a wrestler whom God, like a trainer, has paired with a tough young buck. [2] For what purpose? To turn you into Olympic-class material. But this is going to take some sweat to accomplish. From my perspective, no one’s difficulties ever gave him a better test than yours, if you are prepared to make use of them the way a wrestler makes use of an opponent in peak condition.
[3] Now we are sending you to Rome as a spy. And we don’t want one who is easily frightened, or one who will turn back at the first sound of noise, or glimpse of shadow, announcing hysterically that the enemy is practically at the gates. [4] If you tell us on your return, ‘Conditions are terrible in Rome, everywhere death, exile, poverty, informants – everything a shambles. Fly, the enemy is upon us!’ [5] – we will respond bytelling you in future to keep your forecasts to yourself. Our only mistake was in sending a spy like you in the first place.
[6] Diogenes 36 went scouting before you did and came back with a very different report. Death, he said, was not evil because it was not dishonourable. Reputation was the empty noise of fools. [7] And he said other things that helped remove the element of fear from pain and poverty. In his manner of life he preferred the minimum of clothing to a purple gown, and the bare ground to a bed, however soft. [8] And as proof of such claims, he produced his assurance, his serenity, his freedom -as well as his tough, radiant physique.
[9] ‘There is no enemy near by,’ he said. ‘All is peace and tranquillity.’
‘Explain, Diogenes.’
‘Look for yourself: am I wounded, disabled or in flight from any enemy force?’
[10] That’s the kind of spy we honour. You bring us back a report full of a lot of random noise. Go off and make a better search, this time without the trepidation.
[11] ‘What should I do then?’
What do you do when
I 23 Against Epicurus
[1] Even Epicurus realizes that we are social creatures by nature, but once he has identified our good with the shell, 32 he cannot say anything inconsistent with that. [2] For he further insists -rightly – that we must not respect or approve anything that does not share in the nature of what is good.
[3] So how is it that we are suspicious – we who supposedly have no natural affection for our children? 33 Why is it, Epicurus, that you dissuade the wise man from bringing up children? Are you afraid that he may become emotionally involved and unhappy? [4] And is that because you have been anxious on behalf of your house-slave Mouse? 34
Well, what’s it to Epicurus, anyway, if his little Mouse comes crying to him? ∗
[5] No, he realizes that, once a child is born, it is no longer in our power not to love or care for it. [6] Which is why hesays that a man of sense will not take part in politics either ∗ ; he knows the kinds of personal connections that politics involves. So what’s to keep us from living as if we were as unsocial as flies?
[7] But as if he didn’t know this, he has the gall to suggest that we should abandon our children. Even a sheep does not desert its own offspring, or a wolf; should a human desert his? [8] Would you have us be as foolish as sheep or as savage as wolves – neither of which abandons its young? [9] Come on, whoever remembers your advice when they see their little child fallen and crying on the ground?
[10] Personally, I imagine that your own mother and father, even had they predicted that you were going to say such things, would not have exposed 35 you.
I 24 How we should struggle with circumstance
[1] The true man is revealed in difficult times. So when trouble comes, think of yourself as a wrestler whom God, like a trainer, has paired with a tough young buck. [2] For what purpose? To turn you into Olympic-class material. But this is going to take some sweat to accomplish. From my perspective, no one’s difficulties ever gave him a better test than yours, if you are prepared to make use of them the way a wrestler makes use of an opponent in peak condition.
[3] Now we are sending you to Rome as a spy. And we don’t want one who is easily frightened, or one who will turn back at the first sound of noise, or glimpse of shadow, announcing hysterically that the enemy is practically at the gates. [4] If you tell us on your return, ‘Conditions are terrible in Rome, everywhere death, exile, poverty, informants – everything a shambles. Fly, the enemy is upon us!’ [5] – we will respond bytelling you in future to keep your forecasts to yourself. Our only mistake was in sending a spy like you in the first place.
[6] Diogenes 36 went scouting before you did and came back with a very different report. Death, he said, was not evil because it was not dishonourable. Reputation was the empty noise of fools. [7] And he said other things that helped remove the element of fear from pain and poverty. In his manner of life he preferred the minimum of clothing to a purple gown, and the bare ground to a bed, however soft. [8] And as proof of such claims, he produced his assurance, his serenity, his freedom -as well as his tough, radiant physique.
[9] ‘There is no enemy near by,’ he said. ‘All is peace and tranquillity.’
‘Explain, Diogenes.’
‘Look for yourself: am I wounded, disabled or in flight from any enemy force?’
[10] That’s the kind of spy we honour. You bring us back a report full of a lot of random noise. Go off and make a better search, this time without the trepidation.
[11] ‘What should I do then?’
What do you do when
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