Introduction to Stoicism: Epictetus

The slave who equaled an Emperor

For my second introductory post into the world of Stoicism, I have chosen the indomitable Epictetus and his seminal work the Enchiridion. Epictetus provides a fascinating contrast following the examination of Marcus Aurelius last week, as he was born a slave at Hierapolis in modern-day Turkey.

Yet Marcus would have if he had known the man, considered Epictetus to be his only equal in the known world at the time. Epictetus and Aurelius embody the primary virtues of the Stoa in a way that Seneca, whom we will turn our gaze to next week simply was unable to.

The two men despite being at opposite ends of the spectrum of life, were able to apply the practices and rules of Stoicism utterly and completely. As such they were able to make the most of the lot in life they found themselves in although neither of them would have chosen such a course for themselves initially. Epictetus during his tenure as a slave displayed an interest in philosophy and his wealthy master allowed him to study under the great Stoic Musonius Rufus.

Despite enjoying a fine education under Rufus, he became crippled in the process, which will become important at a later stage. Epictetus attained his freedom in 68 AD and moved to Rome to teach philosophy until Emperor Domitian banished all philosophers from the city. Epictetus subsequently fled to Greece, founding his own philosophical school in Nicopolis. After a long life of simplicity spent in solitude for the most part, he adopted the child of a deceased friend and raised him as his own with a woman who may have been his wife, before passing away in the year 135 AD.

The text that I will be making use of was compiled by Epictetus’ most famous pupil Arrian sometime after his teacher’s death. The Enchiridion is a handbook derived from the teachings espoused in his earlier Discourses. This text has been referred to as the beating heart of Stoicism and rightly so as it is perhaps the purest Stoic work in existence.

It is also an extremely difficult read, despite its relatively short length of less than a hundred pages it takes much thought to be able to fully grasp its meaning. It can also seem to be quite cold in nature. This is because in translating the more amiable approach taken in Epictetus’ discourses to a set of rules that one must follow to live a virtuous life, much of this warmth was cut from the text. So, any prospective reader needs to keep this in mind and perhaps follow up a first reading of the text with an examination of the foundation of Epictetus’ work presented in the Discourses.

The quote I have chosen is a more difficult one to grapple with than that of Aurelius’ last week. However, it hits at two fundamental tenets of stoicism which I believe are required for one to attain even a basic understanding of this school of thought; Amor Fati, and that one must live life in accordance with nature. Both of these concepts will be discussed in detail, beginning with the Latin maxim Amor Fati, which can be translated as a love of fate.

This concept in particular will tie in with last week’s piece on perception and the separation of what we can and cannot control. So if you have not yet read it, I would recommend you begin with that post. One of the primary issues that befalls us in this current period of existence is that we wish for a different position in life. We complain to ourselves and all who are willing to listen that if we were taller, skinnier, or wealthier then our lives would be far better. Yet to do so is to ignore the principle of Amor Fati and in doing so to live a false life.

The concept, although it originated in Stoic thought has been adopted by many modern philosophers. Chief amongst them is Friedrich Nietzsche who believed it to be the formula of human greatness that one would want nothing to be different. Not a single thing that has happened in the past or is currently occurring.

Further to this it is not just necessary to endure what is necessary or even to hide it from the world’s view, but to love it. To love the struggle and all that comes with it. Take Epictetus for example born a slave and crippled at a young age, how many other slaves had endured similar fates and been forced to live out the rest of their days in such a way. Spartacus raged against his fate and for it suffered immense pain and wrought much in the way of pain and suffering (as a side note I love the Thracian and am merely using him as a complete contrast to Epictetus)

Yet Epictetus embraced his fate and learned to love it despite being a slave, a circumstance most people would have despised. He found purpose, he did not wait for some divine intervention to give him his purpose he created it for himself. Through his own endeavors, he displayed enough aptitude to gain his freedom all while fulfilling the role of a slave.

Amor Fati is a choice that is tied up with perception, we can choose to see our current situation or setback as some cruel result of chance, or we can embrace it. As well as this it is important to add in that element of control mentioned in my first post. Epictetus could not control his current position as a slave, but he did not wish for a different fate or even spend his days worrying about what would become of him after his crippling.

We always have a choice in how we perceive the world and in what actions we take in response to it. Even if the circumstance seems insurmountable, we were given the gift of free will which allows us to take action regardless. Perhaps you have failed an exam, come down with an illness, or any other horrible misfortune that could have befallen you. Yet you will always retain the choice to meet it with a smile.

To greet your fate with good humor and prevent the turn of events from making you cold while still contributing to the lives of others at the same time. Such is to love one’s fate and to take the example of Epictetus. That in everything despite our relative lack of control, we shall meet it all the same and embrace the chance to see where it takes us.

The second fundamental topic I would like to discuss is that of living one’s life in accordance with nature, a practice embraced by the Stoics throughout the preceding centuries. This concept relates to living as we ought as determined by our nature. This is living in a way that will express the best version of ourselves. This concept also links in with the ultimate aim of the Stoics, which is to live a good and virtuous life and this is an aim that cannot be achieved unless one lives per their nature.

While we seek the ends of a life that truly flourishes, every one of us is responsible for the means by which we achieve these ends. No Machiavellian reasoning will be allowed in this section of the philosophy I adhere to. How we achieve our final goal, is equally as important as the ultimate attainment of whatever it is we desire.

Like all living things we are designed to go in search of the things required for our existence and are given the choice to grow to reach that ultimate potential of ours or to work against it. The concept truly means that one should live a virtuous life, as to not do so would be in opposition to our inherent nature. All that is virtuous works in conjunction with nature, whereas vice is opposed to it and hostile to its very existence.

Again, we can use our author of the week Epictetus as an example of this. If he were not to embrace his fate and become the best version of himself possible then he would not have been living in accordance with nature and in doing so become openly hostile to it. Stoicism calls to the good in all of us and the potential to use it to continue to progress and become a better person. In this regard we are unique, as a dog or any other animal does not need to be lectured about their nature, they simply embody it.

Humanity however oftentimes will go against their own nature and embrace vice, even if that is as minor as wishing their circumstances would change and railing against the fate they have been presented with. It is also worth noting that failing to fulfill one’s potential would be betraying the Stoic ideal.

As a result of our failure to continue in pursuit of the best version of ourselves, we would be doing a disservice to others. The version of ourselves that could help another may not be present during their darkest hour and they would suffer as a result of this failure. Perhaps it is worth considering if Epictetus had failed in his obligation to be the best version of himself how many people would have suffered due to his works and direct contributions not existing?

To conclude, I would like for anyone reading this to note that Epictetus in particular is extremely harsh in much of his rules for life. I would hope that this explanation of his principles would not put anyone off from taking their first steps towards becoming a practicing Stoic. The best part of the Stoic movement in my opinion, is that anyone can take just one small piece of its teachings and apply it to their lives, and every Stoic in existence would be delighted for them in doing so.

Take what it is you feel is applicable and discard that which you feel would not work for you. For this week’s meditation, I would just ask you to ponder the concepts of Amor Fati and living life in accordance with one’s nature as explained above. Without overly worrying as to whether Epictetus is currently judging you. Look at how you could improve and lean into the circumstances that now face you and like myself you will find strength from what it is you discover about each concept and ultimately about yourself.