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katietran96's review against another edition
4.0
I think the "Handbook" section should have been presented first and before the Discourses and Fragments. In this edition, "Handbook" is presented last. "Handbook" introduces Epictetus' idea of "sphere of choice" and what is inside and outside of our "sphere of choice." The idea that we should only focus our efforts on what is inside our sphere of choice and that we ought to train ourselves to be indifferent to what is outside our sphere of choice is repeated throughout the Discourses and Fragments, so it would have been nice to have some sort of an introduction to this concept beforehand. The Handbook has a brief description of what Epictetus means by sphere of choice, so I just think, to make this work more accessible to readers, that "Handbook" ought to have been placed first. But just my opinion.
georgewhatup's review against another edition
5.0
Extremely repetitive but I think that's kinda the point. Still not sure I get it.
I'm more of a Peripatetic myself.
I'm more of a Peripatetic myself.
bamacpherspn's review against another edition
challenging
informative
inspiring
reflective
slow-paced
4.0
biofaust's review against another edition
5.0
It took me 6 months to read this book in its entirety, mostly because I am a slow reader who has been tackling other texts in the meantime, but I would actually recommend to read this and other Stoic texts in this way, making them a presence in one's life.
Actually the most famous portion of these texts is the Enchiridion, which translates as "ready at hand" and it is, in my opinion what one should read first, not only in this book, but of all ancient Stoic texts and possibly as second only to Massimo Pigliucci's "How to be a Stoic" which serves as a proper introduction for beginners in Stoicism and practical philosophy.
And practical philosophy is really the main theme of the book and something that apparently Epictetus focused a lot on in his teachings (and not surprisingly, given what we can still read of his own teacher Musonius Rufus). In his words, one is not to be considered a philosopher only for talking about philosophy or for being able to argument and discuss paradoxes and other logical tricks, but first and foremost for applying even just the simplest rules of philosophy in one's own life.
The translation is very good and fluid even for a non-native speaker of English like me and the edition contains an Index of Themes at the end which, after this first reading, will surely prove itself useful in turning this book into a reference.
A must read indeed and, for those coming into Stoicism, a much better first one than the much more "hyped" Marcus Aurelius.
Actually the most famous portion of these texts is the Enchiridion, which translates as "ready at hand" and it is, in my opinion what one should read first, not only in this book, but of all ancient Stoic texts and possibly as second only to Massimo Pigliucci's "How to be a Stoic" which serves as a proper introduction for beginners in Stoicism and practical philosophy.
And practical philosophy is really the main theme of the book and something that apparently Epictetus focused a lot on in his teachings (and not surprisingly, given what we can still read of his own teacher Musonius Rufus). In his words, one is not to be considered a philosopher only for talking about philosophy or for being able to argument and discuss paradoxes and other logical tricks, but first and foremost for applying even just the simplest rules of philosophy in one's own life.
The translation is very good and fluid even for a non-native speaker of English like me and the edition contains an Index of Themes at the end which, after this first reading, will surely prove itself useful in turning this book into a reference.
A must read indeed and, for those coming into Stoicism, a much better first one than the much more "hyped" Marcus Aurelius.
papi's review against another edition
5.0
The Enchiridion (translated as manual or handbook) of Epictetus (Epic-tee-tus) is worth many readings. Even more, it is worth thinking about and translating into action. This is from the Robin Hard translation, and is only from The Enchiridion, not from the other discourses and fragments of his writings. A few thoughts from my most recent reading:
Some things are within our power to control, others are not, and (as Donald Robertson suggest) some are only partially within our control.
To achieve great things, you must not only exert great effort, but you must also renounce many things, and postpone others for the present.
Practice recognizing and acknowledging that every disagreeable impression is, in fact, just an impression, and may well not be what it appears to be. Then examine it and test its veracity.
It isn’t the thing themselves that disturb people, but the judgments that they form about them.
Thus, whenever I react to something with strong emotion, recognize the judgment from which that emotion arises, and that the emotion is mine because the judgment is mine.
Everyone is subject to anyone who has power over what he wants or doesn’t want. If you want to be free, then you need to neither want nor seek to avoid anything that is under the control of others. Otherwise you are in some degree a slave to that person.
This doesn’t mean that you can’t enjoy the good things of life, only that to you they should be “preferred indifferents” – things to which I am indifferent, but that I prefer over things that are “dispreferred indifferents.” Either way, I should strive to be indifferent to their presence or absence in my life. There are much more important things to do and to think about.
If someone handed over your body to somebody whom you encountered, you’d be furious; but that you hand over your mind to anyone who comes along, so that, if he abuses you, it becomes disturbed and confused, do you feel no shame at that?
For where a person’s interest lies, there too lies his piety. Sounds a lot like Matthew 6:21: For where your treasure is, there will your heart be also.
So, approach [God] with confidence, as your adviser, and afterwards, when some advice has been granted to you, remember who it is that you have taken as your adviser, and whom you will be disregarding if you disobey...
Resort to divination as Socrates thought right, in matters in which the enquiry relates exclusively to the outcome, and where neither reason nor any technical knowledge provides the means that are required to discover the point in question
The Stoics argued that we should focus our thoughts and efforts only on things within our control, and outcomes are usually not in our control. Yet, here Epictetus is suggesting that where reason and technical knowledge fail us, and the focus is on an outcome, we should appeal to God for further insight or understanding. Again, this sounds remarkably consistent with the gospel!
Truth in action as well as in words: When you’ve decided that you ought to do something and are doing it, never try to avoid being seen to do it, even if most people will probably view it with disapproval; for if it isn’t right to do it, avoid doing it in the first place, but if it is, why be afraid of those who’ll reproach you without justification?
Someone takes his bath in a hurry; don’t say that he bathes badly, but that he does so in a hurry. In other words, don’t confuse facts with value judgments.
So you should think fit from this moment to live as an adult and as one who is making progress; and let everything that seems best to you be an inviolable law for you. And if you come up against anything that requires an effort, or is pleasant, or is glorious or inglorious, remember...that there is no possibility of further delay, and that it depends on a single day and single action whether progress is to be lost or secured.
Don’t waste the days, hours, or minutes available to you. The time to act is now!
Some things are within our power to control, others are not, and (as Donald Robertson suggest) some are only partially within our control.
1. Within my control: Opinion, motivation, desire, aversion, whatever is of my own doing.
2. Partially in my control: Performance, behavior, achievement, etc.
3. Outside my control: Property, reputation, office, whatever is exclusively the thought or action of another person.
To achieve great things, you must not only exert great effort, but you must also renounce many things, and postpone others for the present.
Practice recognizing and acknowledging that every disagreeable impression is, in fact, just an impression, and may well not be what it appears to be. Then examine it and test its veracity.
It isn’t the thing themselves that disturb people, but the judgments that they form about them.
Thus, whenever I react to something with strong emotion, recognize the judgment from which that emotion arises, and that the emotion is mine because the judgment is mine.
Everyone is subject to anyone who has power over what he wants or doesn’t want. If you want to be free, then you need to neither want nor seek to avoid anything that is under the control of others. Otherwise you are in some degree a slave to that person.
This doesn’t mean that you can’t enjoy the good things of life, only that to you they should be “preferred indifferents” – things to which I am indifferent, but that I prefer over things that are “dispreferred indifferents.” Either way, I should strive to be indifferent to their presence or absence in my life. There are much more important things to do and to think about.
If someone handed over your body to somebody whom you encountered, you’d be furious; but that you hand over your mind to anyone who comes along, so that, if he abuses you, it becomes disturbed and confused, do you feel no shame at that?
For where a person’s interest lies, there too lies his piety. Sounds a lot like Matthew 6:21: For where your treasure is, there will your heart be also.
So, approach [God] with confidence, as your adviser, and afterwards, when some advice has been granted to you, remember who it is that you have taken as your adviser, and whom you will be disregarding if you disobey...
Resort to divination as Socrates thought right, in matters in which the enquiry relates exclusively to the outcome, and where neither reason nor any technical knowledge provides the means that are required to discover the point in question
The Stoics argued that we should focus our thoughts and efforts only on things within our control, and outcomes are usually not in our control. Yet, here Epictetus is suggesting that where reason and technical knowledge fail us, and the focus is on an outcome, we should appeal to God for further insight or understanding. Again, this sounds remarkably consistent with the gospel!
Truth in action as well as in words: When you’ve decided that you ought to do something and are doing it, never try to avoid being seen to do it, even if most people will probably view it with disapproval; for if it isn’t right to do it, avoid doing it in the first place, but if it is, why be afraid of those who’ll reproach you without justification?
Someone takes his bath in a hurry; don’t say that he bathes badly, but that he does so in a hurry. In other words, don’t confuse facts with value judgments.
So you should think fit from this moment to live as an adult and as one who is making progress; and let everything that seems best to you be an inviolable law for you. And if you come up against anything that requires an effort, or is pleasant, or is glorious or inglorious, remember...that there is no possibility of further delay, and that it depends on a single day and single action whether progress is to be lost or secured.
Don’t waste the days, hours, or minutes available to you. The time to act is now!
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