Mar 08, Ann rated it really liked it Shelves: nonfiction. Agreed with some parts, disagreed with others. Not everything is fully applicable to modern-day life or should be taken literally.
Jan 09, Bee Ostrowsky rated it really liked it Shelves: psychology-and-the-mind , advice , philosophy , essays-and-short-stories. Short and to the point. Truly one of the wisest Vulcans ever born on Earth. Jan 15, Miha Rekar rated it it was amazing.
You can read it in 30 mins. And then read it again. And again. Can not recommend it enough. Jan 21, Yannick Schutz rated it really liked it. Condensed dose of philosophy. Quick read but great bullet list of small chapters. Concise, but full of meaningful thoughts and advices. May 11, Sheila Jungco rated it it was amazing. I can read this everyday.
I'm thinking of getting an audible for this. It's a good book to listen while I commute to work or after work. Or washing my dishes or doing the laundry. Dec 27, Bonnie rated it it was amazing. I read this because DHH recommends this book in the twitter. It is not the person who insults or attacks you who torments your mind, but the view you take of these things. Dec 27, Prasanth K.
Rajan rated it it was amazing. Loved this! Nuggets of wisdom you would want to keep reading again and again. Dec 28, Nick rated it it was amazing.
Jun 29, Tom Walsh rated it really liked it. Good Handbook for Daily Reference. Feb 18, Stephen rated it liked it. This little book is a translation of a purported compilation of discourses of Epictetus, a Greek philosopher who lived from 50 AD to AD, by Arrian, a 2nd-century disciple. The Enchiridion, as it was known as well as the Handbook of Epictetus reads like a modern day 'self-help' book, which I generally abhor ok, they just give me the heebie jeebies, with very very few exceptions , but I found this one interesting.
First, it was written so long ago, and second, it is very short!! It provides practical guidance on applied Stoicism so that followers can be happy and free! It resonated with me I guess I'm a Stoic - who knew? It reminds me of my counsel many years ago to my then wife when she was needing to take a flight, of which she was severely afraid. Upon her sharing her fear with me, I wisely said "It always helps me to imagine the worst that can happen and accept it," to which she replied "Well, I could die.
I did find it to take the idea a weeeeee bit too far, e. We're all mortal. Not quite as brutal. Sep 12, Gary alpis rated it it was amazing. Jul 28, Jonathan H. LATER rated it it was amazing. This book on Kindle with run 33 pages. The pages are full of wise content for people looking for a simple guide on how to conduct themselves day in and out.
I love the words from classic philosophers, and Epictetus is one of the best when it comes to taking life as simply as possible. If you are looking for something to read on the go, bits here and there, this is the book I recommend. I also recommend popping it out every now and then and reflecting on what is written in this book.
If you are n This book on Kindle with run 33 pages. If you are new to philosophy, I recommend that you look at some of the classic arguments. They are wise and come with conclusions that make you think about life. In college, I studied the basics, but the basics will get to enjoy life more than usual.
There is a way to living life, and the philosophers have the answers. Grab this book and take a look, and I promise something will click inside of you. Annotations From Books and Notes: p. For instance, if you are going to a public pool, remind yourself of the usual incidents: people splashing, some pushing, some scolding, thieves stealing unguarded personal belongings.
You will not be disturbed if you go into the experience prepared for such things and determined to retain inner harmony. Even death is nothing to fear in itself, or Socrates would have run from it. Your condition is the result of your own opinions and interpretations. Likewise in life, remain steadfast in pursuing your mission, always willing to shed distractions.
N This means that the goal should remain of utmost importance and not other things like YouTube, etc. You have given it back. But giving her the power to upset your does no good for either of you. Do not be fooled by how things first appear.
With time and greater perspective, you can regain inner peace. This will inspire you not to waste precious time in fruitless activities, like stewing over grievances and striving after possessions.
It costs social engagement, conversation, encouragement, and praise. Do you have anything good in place of the invitation? Or are you restless, quick to anger, and a glutton for food and drink? If you truly wish to become a philosopher, you must gain self-control, give up friends who are bad influences, be prepared to face ridicule and scorn, and being willing to give up honors, offices, riches, and fame.
In conversation, avoid idle chatter about horse races, athletes, celebrities, food, and drink. Refuse to participate in gossip-tearing down, inflating, and judging other people.
Among friends, shift the conversation to worthy topics; among strangers, stay silent. Do not laugh loudly and obnoxiously. Tread carefully, taking care not to stumble into illogic and unreason. Show them by example. At a feast, do not give a speech about how everyone should eat.
Only eat as you should. Share this: Twitter Facebook. Like this: Like Loading Leave a Reply Cancel reply Enter your comment here Fill in your details below or click an icon to log in:.
Email required Address never made public. Name required. Follow Following. Probaway - Life Hacks Join other followers. Sign me up. Already have a WordPress. Log in now. There are things which are within our power, and there are things which are beyond our power. Within our power are opinion, aim, desire, aversion, and, in one word, whatever affairs are our own. Beyond our power are body, property, reputation, office, and, in one word, whatever are not properly our own affairs.
Now the things within our power are by nature free, unrestricted, unhindered; but those beyond our power are weak, dependent, restricted, alien. Remember, then, that if you attribute freedom to things by nature dependent and take what belongs to others for your own, you will be hindered, you will lament, you will be disturbed, you will find fault both with gods and men.
But if you take for your own only that which is your own and view what belongs to others just as it really is, then no one will ever compel you, no one will restrict you; you will find fault with no one, you will accuse no one, you will do nothing against your will; no one will hurt you, you will not have an enemy, nor will you suffer any harm.
Aiming, therefore, at such great things, remember that you must not allow yourself any inclination, however slight, toward the attainment of the others; but that you must entirely quit some of them, and for the present postpone the rest. But if you would have these, and possess power and wealth likewise, you may miss the latter in seeking the former; and you will certainly fail of that by which alone happiness and freedom are procured. Remember that desire demands the attainment of that of which you are desirous; and aversion demands the avoidance of that to which you are averse; that he who fails of the object of his desires is disappointed; and he who incurs the object of his aversion is wretched.
If, then, you shun only those undesirable things which you can control, you will never incur anything which you shun; but if you shun sickness, or death, or poverty, you will run the risk of wretchedness.
Remove [the habit of] aversion, then, from all things that are not within our power, and apply it to things undesirable which are within our power. But for the present, altogether restrain desire; for if you desire any of the things not within our own power, you must necessarily be disappointed; and you are not yet secure of those which are within our power, and so are legitimate objects of desire.
Where it is practically necessary for you to pursue or avoid anything, do even this with discretion and gentleness and moderation. With regard to whatever objects either delight the mind or contribute to use or are tenderly beloved, remind yourself of what nature they are, beginning with the merest trifles: if you have a favorite cup, that it is but a cup of which you are fond of—for thus, if it is broken, you can bear it; if you embrace your child or your wife, that you embrace a mortal—and thus, if either of them dies, you can bear it.
When you set about any action, remind yourself of what nature the action is. If you are going to bathe, represent to [19] yourself the incidents usual in the bath—some persons pouring out, others pushing in, others scolding, others pilfering. Men are disturbed not by things, but by the views which they take of things. Thus death is nothing terrible, else it would have appeared so to Socrates.
But the terror consists in our notion of death, that it is terrible. When, therefore, we are hindered or disturbed, or grieved, let us never impute it to others, but to ourselves—that is, to our own views.
It is the action of an uninstructed person to reproach others for his own misfortunes; of one entering upon instruction, to reproach himself; and one perfectly instructed, to reproach neither others nor himself. Be not elated at any excellence not your own. What then is your own? The use of the phenomena of existence. So that when you are in harmony with nature in this respect, you will be elated with some reason; for you will be elated at some good of your own.
As in a voyage, when the ship is at anchor, if you go on shore to get water, you may amuse yourself with picking up a shellfish or a truffle in your way, but your thoughts ought [20] to be bent toward the ship, and perpetually attentive, lest the captain should call, and then you must leave all these things, that you may not have to be carried on board the vessel, bound like a sheep; thus likewise in life, if, instead of a truffle or shellfish, such a thing as a wife or a child be granted you, there is no objection; but if the captain calls, run to the ship, leave all these things, and never look behind.
But if you are old, never go far from the ship, lest you should be missing when called for. Demand not that events should happen as you wish; but wish them to happen as they do happen, and you will go on well.
Sickness is an impediment to the body, but not to the will unless itself pleases. Lameness is an impediment to the leg, but not to the will; and say this to yourself with regard to everything that happens. For you will find it to be an impediment to something else, but not truly to yourself.
Upon every accident, remember to turn toward yourself and inquire what faculty you have for its use. If you encounter a handsome person, you will find continence the faculty needed; if pain, then fortitude; if reviling, then patience.
And when thus habituated, the phenomena of existence will not overwhelm you. It is restored. Has your wife died? She is restored. Has your estate been taken away? That likewise is restored. While he permits you to possess it, hold it as something not your own, as do travelers at an inn. Begin therefore with little things. Is a little oil spilled or a little wine stolen? But it is not at all desirable for him, and very undesirable for you, that it should be in his power to cause you any disturbance.
If you would improve, be content to be thought foolish and dull with regard to externals. Do not desire to be thought to know anything; and though you should appear to others to be somebody, distrust yourself.
For be assured, it is not easy at once to keep your will in harmony with nature and to secure externals; but while you are absorbed in the one, you must of necessity neglect the other.
If you wish your children and your wife and your friends to live forever, you are foolish, for you wish things to be in your power which are not so, and what belongs to others to be your own. So likewise, if you wish your servant to be without fault, you are foolish, for you wish vice not to be vice but [22] something else. But if you wish not to be disappointed in your desires, that is in your own power.
Exercise, therefore, what is in your power. Whoever then would be free, let him wish nothing, let him decline nothing, which depends on others; else he must necessarily be a slave. Remember that you must behave as at a banquet. Is anything brought round to you?
Put out your hand and take a moderate share. Does it pass by you? Do not stop it. Is it not yet come? Do not yearn in desire toward it, but wait till it reaches you. So with regard to children, wife, office, riches; and you will some time or other be worthy to feast with the gods. And if you do not so much as take the things which are set before you, but are able even to forego them, then you will not only be worthy to feast with the gods, but to rule with them also.
For, by thus doing, Diogenes and Heraclitus, and others like them, deservedly became divine, and were so recognized. Take heed, however, not to groan inwardly, too.
Remember that you are an actor in a drama of such sort as the Author chooses—if short, then in a short one; if long, [23] then in a long one. If it be his pleasure that you should enact a poor man, or a cripple, or a ruler, or a private citizen, see that you act it well.
For this is your business—to act well the given part, but to choose it belongs to another. But to me all portents are lucky if I will. For whatsoever happens, it belongs to me to derive advantage therefrom. You can be unconquerable if you enter into no combat in which it is not in your own power to conquer. When, therefore, you see anyone eminent in honors or power, or in high esteem on any other account, take heed not to be bewildered by appearances and to pronounce him happy; for if the essence of good consists in things within our own power, there will be no room for envy or emulation.
But, for your part, do not desire to be a general, or a senator, or a consul, but to be free; and the only way to this is a disregard of things which lie not within our own power.
Remember that it is not he who gives abuse or blows, who affronts, but the view we take of these things as insulting. When, therefore, anyone provokes you, be assured that it is your own opinion which provokes you.
Try, therefore, in the first place, not to be bewildered by appearances. For if you once gain time and respite, you will more easily command yourself. Let death and exile, and all other things which appear terrible, be daily before your eyes, but death chiefly; and you will never entertain an abject thought, nor too eagerly covet anything.
For remember that, if you are persistent, those very persons who at first ridiculed will afterwards admire you. But if you are conquered by them, you will incur a double ridicule. If you ever happen to turn your attention to externals, for the pleasure of anyone, be assured that you have ruined your scheme of life.
Be content, then, in everything, with being a philosopher; and if you wish to seem so likewise to anyone, appear so to yourself, and it will suffice you. Is it any business of yours, then, to get power or to be admitted to an entertainment? By no means. How then, after all, is this discredit? And how it is true that you [25] will be nobody anywhere when you ought to be somebody in those things only which are within your own power, in which you may be of the greatest consequence?
They will not have money from you, nor will you make them Roman citizens. Who told you, then, that these are among the things within our own power, and not rather the affairs of others?
And who can give to another the things which he himself has not? Besides, which would you rather have, a sum of money or a faithful and honorable friend? Rather assist me, then, to gain this character than require me to do those things by which I may lose it. Well, but my country, say you, as far as depends upon me, will be unassisted.
Here, again, what assistance is this you mean? It will not have porticos nor baths of your providing? And what signifies that? Why, neither does a smith provide it with shoes, nor a shoemaker with arms. It is enough if everyone fully performs his own proper business. And were you to supply it with another faithful and honorable citizen, would not he be of use to it?
Therefore neither are you yourself useless to it. But if, by desiring to be useful to that, you lose these, how can you serve your country when you have become faithless and shameless? Is anyone preferred before you at an entertainment, or in courtesies, or in confidential intercourse? If these things are good, you ought to rejoice that he has them; and if they are evil, do not be grieved that you have them not. And remember [26] that you cannot be permitted to rival others in externals without using the same means to obtain them.
For how can he who will not haunt the door of any man, will not attend him, will not praise him, have an equal share with him who does these things?
You are unjust, then, and unreasonable if you are unwilling to pay the price for which these things are sold, and would have them for nothing. For how much are lettuces sold?
An obulus, for instance. If another, then, paying an obulus, takes the lettuces, and you, not paying it, go without them, do not imagine that he has gained any advantage over you. For as he has the lettuces, so you have the obulus which you did not give.
It is sold for praise; it is sold for attendance. Give him, then, the value if it be for your advantage. But if you would at the same time not pay the one, and yet receive the other, you are unreasonable and foolish. Have you nothing, then, in place of the supper? Yes, indeed, you have—not to praise him whom you do not like to praise; not to bear the insolence of his lackeys. The will of nature may be learned from things upon which we are all agreed.
Now apply this to greater things. Is the child or wife of another dead? As a mark [1] is not set up for the sake of missing the aim, so neither does the nature of evil exist in the world. If a person had delivered up your body to some passer-by, you would certainly be angry. And do you feel no shame in delivering up your own mind to any reviler, to be disconcerted and confounded?
In every affair consider what precedes and what follows, and then undertake it. Otherwise you will begin with spirit, indeed, careless of the consequences, and when these are developed, you will shamefully desist.
You must conform to rules, submit to a diet, refrain from dainties; exercise your body, whether you choose it or not, at a stated hour, in heat and cold; you must drink no cold water, and sometimes no wine—in a word, you must give yourself up to your trainer as to a physician.
Then, in the combat, you may be thrown into a ditch, dislocate your arm, turn your ankle, swallow an abundance of dust, receive stripes [for negligence], and, after all, lose the victory.
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