The traditional Greek thinker Epictetus (50-135 AD), one of the necessary Stoic philosophers in historical past, recommends seeing obstacles in our lives as alternatives to enhance.
Studying Epictetus
The curiosity in stoic books and life recommendation has been persistently rising over the previous few years. Google Traits exhibits 4 occasions extra searches for “stoic” now than in 2009. Sadly, a lot of that public curiosity in Stoicism is, like the whole lot else in our societies, exploited commercially to promote extra books and Stoic way of life programs. (And sure, you’ll be able to subscribe to my premium e-newsletter beneath).
However we need to do one thing totally different and much more fascinating right here. We’re going to learn Epictetus himself, the ancient philosopher-slave. Surprisingly for a 2000-year-old textual content, the Handbook of Epictetus is very easy to learn (in translation, a minimum of), and, apart from the knowledge and gravitas that one would count on, additionally incorporates a number of the weirdest philosophical arguments ever made within the philosophy of happiness. In contrast to many fashionable philosophers, particularly for the reason that creation of the weaponised political correctness actions, Epictetus has the braveness to pursue his arguments to their very logical finish and he doesn’t shrink back from conclusions that to the unsuspecting reader should appear clearly wacky (however extra on this in our subsequent episode).
Epictetus driving a bus
In his Enchiridion (actually: “Handbook”), Epictetus makes the well-known Stoic point (discussed here previously) that we should settle for what we can not change, whereas nonetheless making an attempt to train management over what we can change:
When you’re going about any motion, remind your self what nature the motion is. If you’ll bathe, image to your self the issues which normally occur within the bathtub: some folks splash the water, some push, some use abusive language, and others steal. Thus you’ll extra safely go about this motion should you say to your self, “I’ll now go bathe, and hold my very own thoughts in a state conformable to nature.” And in the identical method with regard to each different motion. For thus, if any hindrance arises in bathing, you should have it able to say, “It was not solely to wash that I desired, however to maintain my thoughts in a state conformable to nature; and I cannot hold it if I’m bothered at issues that occur.”
What he’s saying right here is that we have to acknowledge that each motion is a part of a context through which it takes place. Our brains are sometimes specializing in solely the motion that we intend to carry out, with out realising that this motion shall be carried out inside its inescapable context; and we get indignant and annoyed when that context forces penalties upon us that we didn’t need.
For Epictetus, this shortsighted perspective is the supply of a lot unhappiness in our lives. After I think about myself taking a bus, what I see is barely me, the bus, and my want to reach at my vacation spot. What I don’t see, however what equally is a part of the fact of a bus journey is the lengthy wait on the bus cease, maybe in unhealthy climate. It’s the man within the seat subsequent to me who refuses to put on his masks correctly and who’s coughing into my path whereas speaking loudly into his cellphone. It’s the lengthy, gradual stop-and-go of morning rush-hour site visitors. It’s the child screaming within the seat behind me.
If I’m going into the bus pondering solely of myself, all these annoyances and distractions will make it inconceivable for me to be completely happy and at peace through the journey.
However now look how Epictetus reframes the scenario: As an alternative, he says, I ought to go into that bus searching for to “hold my thoughts in a state that conforms to the character of what I’m doing.” Why ought to I try this? Nicely, as a result of nobody can escape “nature,” by which Epictetus means the fact through which we stay, whether or not we prefer it or not. A sensible particular person, he says, would realise that taking a bus includes all these annoyances. Solely, if we enter the bus with a transparent understanding of what we’re shopping for into and with the agency intention of retaining our minds at peace, then all this context ceases to be annoying and as a substitute turns into a sort of philosophical training-ground.
Picture by Plato Terentev from Pexels
No person would see the gear in a gymnasium as “annoying” as a result of it makes them stroll or run on the spot, pointlessly raise weights, sweat and pant. Why not? As a result of after we go to the gymnasium, we do it exactly as a result of we need to train our our bodies to be stronger and more healthy. The coaching gear isn’t “annoying” us however supporting us in our objective to turn into more healthy human beings.
In the identical manner, the obstacles and trials that accompany a bus journey are, for the Stoic particular person, the psychological equal of gymnasium gear. A bus journey isn’t solely a solution to get someplace, however additionally it is at all times a possibility to raise some psychological weights, to run some persistence marathons, to train and to strengthen our psychological well being. Once we enter a bus like that, we’d nearly be a bit dissatisfied if it arrives on time, if all people in it’s quiet and pleasant, if we get off with out an incident, shortly, effectively and… with out having had any alternative to develop and develop our Stoic abilities. It might be like a go to to the gymnasium when all of the gear is configured to be too straightforward for us: a waste of time.
For the Stoics, the whole lot that occurs to us appears to have a particular significance that the identical occasion wouldn’t have if it occurred to another person.
Every part else, particularly our ordinary perspective of being irritated by the whole lot surprising, is silly, Epictetus would assume: an indication that we live in an unreal dream-world the place the one certainty ready for us is a harsh awakening to actuality:
“However,” you say, “I might have the whole lot consequence simply as I like, and in no matter manner I like.” You might be mad, you might be beside your self. Do you not know that freedom is a noble and beneficial factor? However for me inconsiderately to want for issues to occur as I inconsiderately like, this seems to be not solely not noble, however even most base. For a way will we proceed within the matter of writing? Do I want to write the title of Dion as I select? No, however I’m taught to decide on to write down it because it must be written. (Epictetus, Discourses, Ch. 12)
Studying to stay, for Epictetus, is rather like studying to write down. One doesn’t write a phrase as one likes. Wun cood, off coarse, doo theat, nevertheless it wouldn’t be a lot use and make life tougher, each for oneself and for everybody else. Studying to write down includes, crucially, adhering to the principles of writing and spelling phrases as they must be spelled. In any case, communication is the entire level of writing, not the expression of 1’s personal orthographical whims.
In the identical manner, our life is inextricably entangled with the universe round us: with folks and issues, with locations, establishments, occasions, accidents, emotions. It’s folly to consider that we are able to stay it the best way we think about with out taking all that world that surrounds us into consideration. Identical to orthography is the idea for completely happy and efficient writing, the Stoic acceptance of the character of issues is the idea for a contented and efficient life.
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