Read Enchiridion by Epictetus George Long Online

enchiridion

Handbook of Epictetus also known as Enchiridion written by legendary Greek Stoic philosopher Epictetus is a manual of Stoic ethical advice. Compiled by Arrian, who was a student of Epictetus, this great classic will surely attract a whole new generation of readers. For many, the Handbook of Epictetus is required reading for various courses and curriculums. And for others wHandbook of Epictetus also known as Enchiridion written by legendary Greek Stoic philosopher Epictetus is a manual of Stoic ethical advice. Compiled by Arrian, who was a student of Epictetus, this great classic will surely attract a whole new generation of readers. For many, the Handbook of Epictetus is required reading for various courses and curriculums. And for others who simply enjoy reading timeless pieces of classic literature, this gem by Epictetus is highly recommended. Published by Classic Books America and beautifully produced, the Handbook of Epictetus would make an ideal gift and it should be a part of everyone's personal library....

Title : Enchiridion
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ISBN : 9780486433592
Format Type : Paperback
Number of Pages : 64 Pages
Status : Available For Download
Last checked : 21 Minutes ago!

Enchiridion Reviews

  • Foad
    2018-09-21 13:27

    کتابچه ای کوتاه مشتمل بر اندرزهای اپیکتتوس، فیلسوف رواقی معروف.تازگی ها به رواقی ها علاقه مند شدم، به خاطر موضوعات مورد علاقه شون، که خیلی شبیه موضوعات مورد علاقه ی شوپنهاوره: این که چطور می تونیم زندگی بدون رنج، و با آرامش خاطری داشته باشیم. هر چند بعضی از روش هاشون عجیب و غریبه، اما اون قدر واقعگران که آدم رو متحیر می کنن.این کتاب نمونه ای عالی از این واقعگرایی و ژرف بینیه.این کتاب شاید سخت گیر بیاد. به خاطر همین نسخه ای که خودم خوندم رو میذارم اینجا، برای استفاده ی دوستان.دانلود کتاب اندرزهای اپیکتتوس

  • Amira Mahmoud
    2018-09-13 20:02

    سأخبركم سرًا؛ أنا أكره كل ما هو مثاليّ وكل ما يسعى إلى أن يكون كذلك، كل ما هو كامل وكل ما يسعى إلى أن يكون كذلك.كل فلسفة/أيدلوجية/مذهب/ديانة تسعى إلى هدف واحد وهو جعل العالم أفضل ولو قليلاً مما هو عليه الآن، هذه الفلسفات تحترمها، تأخذها على محمل الجد، تقرأ كل منها وتنقدها وتفاضل بينها وبين الأخريات بينما تلك التي تسعى إلى جعل العالم هو "الأفضل" آراها كمأساة!هذا العالم، تلك اليوتيوبيا التي نحلم أن يتحول لها يومًا لن تحدث، سيظل العالم يحمل كل الأضداد بداخل أحشاؤه، سيظل يتصارع بداخله كل ما هو خيّر وكل ما هو شرير، وسيظل هذا هو ما يجعل له معنى حتى لو لم يتصارع كل منهما بتوازن وحتى وإن انتصر الشر كما يقولون، تلك هي طبيعة العالم وذلك هو قانونه، حين تأتي لتخبرني أن كسر هذا القانون، ومقاومة هذه الطبيعة سيجعل من العالم هو "الأفضل" لا تنتظر مني حتى مجرد النقد، لا شيء إلا السخرية.لا أعلم الكثير عن الفلسفة الرواقية، ولا عن فلاسفتها فلم اقرأ عنها سوى فصل كتبه راسل في كتابه تاريخ الفلسفة الغربية؛ الفلسفة القديمة ثم فصل عن سينيكا في كتاب عزاءات الفلسفة، وبخلاف اقتراحات الأصدقاء للقراءة لماركوس إيريليوس التي بدأت تنهال عليّ منذ بدأت قراءة المختصر لإبكتيتوس فلم يكن لديّ من المعرفة عنها الكثير وبعد ما قرأت لا أرغب حتى في تكوين تلك المعرفة لذا سأكتفي بنقد أفكار أبكتيتوس، ولن أدعي أن نقدي هذا يشمل الفلسفة الرواقية ككل فالبعض يقول أن الفلسفة الرواقية عنده لم تكن بالنضج الكافي.يقول أبكتيتوس أنه عليك ألا ترغب في تلك الأشياء التي ليس بيديك الحصول عليها، ألا تحزن حين تفقد شيئًا أو حين يعوزك شيئًا ولا تستطيع الحصول عليه؛ وألا تحزن حين تبتلى وألا تجزع.ذلك الذي يجعل من الإنسان جماد، لا غرائز ورغبات، ولا حتى مجرد شعور؛ يرغب في أن يحمله ثقل أكثر مما يحتمل.ذلك لن يجعلك منك قديسًا، ولن يجعل منك إنسانًا خيّر، هو فقط سيجعلك شخص بهواجس شتى يرغب في كبحها والتخلص منها، شخص غير سويّ لا يتقبل رغباته كجزء لا يتجزأ منه عليه ألا يستسلم لها بشكل مطلق وألا يكبحها بشكل مطلق، ستجعلك تلك الفلسفة إنسان يصارع رغباته وعيوبه كما لو كان يصارع شيطان مجسد.في كثير من المواضع تنطلق نصائح أبكتيتوس من دافع ديني، ذلك الذي جعلني في كثير من المواضع أشعر كما لو أنني أقرأ مزيج من اللاهوت المسيحي والصوفية الإسلامية بخلاف أن ها هنا الإله هو زيوس حينًا وحينًا آخر هو الآلهة لكن تبقى فلسفة التقشف، التواكل، النظر إلى الحياة بنظرة لامبالية يعتقد هؤلاء أنها تُسمى زهد هي فلسفة رديئة إلى الحد الذي أخجل فيه حين أعتبرها فلسفة.ترجمة عادل مصطفى جيدة كلغة، جيدة في إيصال المعنى بشكل سهل الهضم حتى أنه يدل على هضمه هو نفسه للمضمون لكنه مترجم سيء في عرض المحتوى بشكل منظم وجيد؛ الكثير من التكرار على مدار محتوى الكتاب الصغير، والكثير من اقتباسات وجمل إسلامية وعربية لم أستسيغ وجودها حتى وإن كانت ملائمة للغاية للموضوع.عشوائية السرد؛ تارة تجده يتحدث وتارة أخرى تجد الحديث على لسان أبكتيتوس، وتارة يتداخل الأثنان بشكل تشعر معه بالتيه.أحببت بعض الأقتباسات حين اقتطعتها من سياق فلسفتها الرديء في نظري.وفي رأيي؛ تلك الفلسفة للمساكين!تمّت

  • Hadrian
    2018-09-04 15:17

    A little something to read on Thanksgiving. Maybe after this, I'll leaf through Seneca, then watch Charlie Brown or something.One of the big three stoics, with the authors being Marcus Aurelius and Seneca. Epictetus recieved no formal schooling, and was a slave for most of his life. No self-pity. Instead, independence, fearlessness, and acceptance of death and suffering. Self-rule and self-improvement. Forgiveness, acceptance, and understanding. Almost resembles some forms of Buddhism. In many ways, both are fatalistic, but this is not necessarily pessimism. Instead, there is peace.I typically find most 'self-help' books to be injurious, maybe even dangerous in their mindless positivity. If it is not too imperious, I would recommend the Stoics and their friends instead, for their mindful tranquility.

  • Marcus
    2018-09-24 14:22

    Stoicism according to Epictetus, is: Don't demand that things happen as you wish, but wish that they happen as they do happen, and you will go on well.and: If you ever happen to turn your attention to externals, so as to wish to please anyone, be assured that you have ruined your scheme of life.My favorite quote, maybe because it's so personally relevant and so incisive, is, and bear with Epictetus, this one is a bit long-winded:In every affair consider what precedes and follows, and then undertake it. Otherwise you will begin with spirit; but not having thought of the consequences, when some of them appear you will shamefully desist. "I would conquer at the Olympic games." But consider what precedes and follows, and then, if it is for your advantage, engage in the affair. 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, nor sometimes even wine. [...:] When you have evaluated all this, if your inclination still holds, then go to war. Otherwise, take notice, you will behave like children who sometimes play like wrestlers, sometimes gladiators, sometimes blow a trumpet, and sometimes act a tragedy when they have seen and admired these shows. Thus you too will be at one time a wrestler, at another a gladiator, now a philosopher, then an orator; but with your whole soul, nothing at all. Like an ape, you mimic all you see, and one thing after another is sure to please you, but is out of favor as soon as it becomes familiar.At other times, his advice is a little harder to swallow: If, for example, you are fond of a specific ceramic cup, remind yourself that it is only ceramic cups in general of which you are fond. Then, if it breaks, you will not be disturbed. If you kiss your child, or your wife, say that you only kiss things which are human, and thus you will not be disturbed if either of them dies. The overall approach to life reminds me a lot of Eastern philosophy's non-striving which I've found to be practical and beneficial. I think Epictetus captures well the balance between a complete lack of ambition and allowing ambition and materialism to consume you.

  • Mohammad Ali
    2018-09-23 19:26

    تکیه ی این رساله چنانکه از نخستین بند آن نیز مشخص است، تأکید بر محدودیت توانایی بشری است - به بیان دیگر امور از دو دسته خارج نیستند یا در دستان مایند یا خارج از توان ما؛ آنچه حقیقتا در سلطه ی ما قرار دارد امور درونی - یعنی نیات و آرزوها و ... - است و نه امور بیرونی - تن و مال و ... . آدمی باید دلبستگی و تعلق خاطر و آرزو نسبت به آنچه از آن او نیست را از وجود خود حذف کند تا بتواند با آرامش خاطر به زندگی ادامه دهد. با دلبریدن از امور خارج از خود می توان مقرون به آزادی و آسایش زیست و این همان زندگی حکیمانه است. مبنای این سخن آن است که امور به خودی خود تشویش برانگیز نیستند بلکه مواجهه ی ما با آنها است که تشویش زایشان می کند. در همین راستا اپیکتتوس منکر وجود شر ذاتی در جهان است - دلیل او آن است که هر چیزی غایتی دارد و هیچ چیز را توان عدول از غایتش نیست پس آنچه شر می دانیم در واقع در حال طی مسیر طبیعی خود استنادان، شوربختیِ خویش را از دیگران داند و آنکه پای در طریق معرفت نهاده باشد نیک و بد را از خود شناسد؛ اما آنکه عارف کامل است نه خود را گناهکار و مسئول شناسد و نه دیگران راهرگز از یاد مبر که تو شاگرد بازیگری و هر کار که استاد ترا فرمود همانت باید کرد؛ کوتاه خواهد کوتاه؛ دراز خواهد دراز. اگر گفته است بازی گدایان کن به گدایی رضا ده و اگر فرموده است لنگ باش یا حکمران یا مردی عادی باش، همان باش! بر تو است که بازی خویش نیکو به انجام رسانی؛ گزیدن بازی و تعیینِ کارِ هر یک از بازیگران با دیگری استآدمی تنها باید از امور خلاف طبیعت کراهت داشته باشد، آن هم فقط در مورد چیزهایی که در سلطه ی اویند. ممکن است پرسیده شود امر طبیعی چیست؟ اپیکتتوس امر طبیعی را آن احکامی می داند که در قضاوت خود در مورد دیگران از آن بهره می بریم - مثلا می بینیم کسی مرده و برای تسلی به بازماندگان می گوییم مرگ حق است؛ پس اگر مثلا همسر خودمان هم مرد باید همان حرف را به خود بزنیم و بدانیم که این چیزی است طبیعی. این تعریف از امر طبیعی شباهت هایی با قاعده ی طلائی مشهور دارد اما ظاهرا یکی نیستاپیکتتوس بر دوگانگی روح و تن تأکید دارد؛ چنانکه می گوید ضعف اراده ارتباطی با بیماری بدن ندارد و می توان بیمار بود و اراده بر پذیرفتن سختی ها داشت. اصولا او معتقد است همه ی اموری که از آن ما نیستند - که تن را نیز شامل است - تنها اماناتی نزد مایند. از همین رو اگر از دستشان دادیم تنها باید بگوییم صاحبشان آنها را پس گرفته استبدان که اراده ی خویش را بر وفاق طبیعت داشتن و در کار معاش نیز مراقبت کردن، بهم راست نیایند و ضرورتا به هر یک که روی آری، آن دیگر از دست بشوداپیکتتوس بنیاد مهمی برای این خوشبینی ها نسبت به طبیعت دارد و آن اینکه خدایانی عادل در پس این جهان حکم رانی می کنند. او به نظام احسن بودن عالم معتقد است. او حتی عمل به اقتضای طبیعت را نوعی وظیفه ی الهی می داند. البته او معتقد نیست که فیلسوف مقام هادی جامعه را نیز داشته باشد - به این معنا که می گوید فیلسوف نباید از فلسفه اش حرفی بزند بلکه باید بدان عمل کند. فیلسوف تنها باید برای خود فیلسوف باشد و بقیه تنها ثمرات فلسفه اش را ببینند. او معتقد است نفس وجود فیلسوف خویشتن دار برای جامع مفید است و نباید او کار دیگری انجام دهدمگر پنداری که چون در سلک حکیمان درآیی همچنان توانی خورد و توانی خفت، و میل و کراهیت تو به همان چیزها باشد که پیش تر بودی؟ هیهات! باید بی خوابی ها و رنج های گران و فراق اهل و عیال تحمل کنی و از غلامی حقیر اهانت بینی و رهگذران ترا افسوس کنند و همه جا زیردست باشی چه در جاه و مخفرت چه در محضر قضات و غیره... بعبارة اخری فیلسوف بودن و فیلسوف نبودن در شقاقند و بهم نتوانند آمدتقدیرگرایی نسبی از یک سو و اذعان به فهم ناقص مردمان از سوی دیگر، اپیکتتوس را به تسامح و تساهل می کشاند. او معتقد است نباید مردمان را به گونه ای اخلاقی قضاوت کرد بلکه صرفا باید به توصیف واقعیت ها پرداخت زیرا ما از علل انجام امور توسط مردم ناآگاهیم و چه بسا کاری خاص از دید کسی معقول و از دید کس دیگری نامعقول باشد؛ حکم واقعی کردن به جای حکم اخلاقی بدان معنا است که مثلا دزد یا زناکار یا ... را آدم بدی ندانیم بلکه بگوییم این دزدی یا زنا یا ... فلان تبعات را دارداو فلسفه را سه بخش می داند: نخست، عمل اخلاقی؛ دوم علم به علل اخلاقی بودن یا نبودن امور - چیزی مثل فلسفه ی اخلاق -؛ و سوم علم به چگونگی استدلال و شرایط آن - چیزی همچون منطق. او صراحتا بخش نخست را مهم ترین بخش می شمارد و معتقد است سومی در خدمت دومی و دومی در خدمت اولی است. برای همین به کسانی که به دو مرحله ی آخری اکتفا کرده اند اما عمل اخلاقی ندارند می تازد. او به طعنه به کسانی اشاره می کند که به خود می بالند زیرا می توانند مشکلات کتاب خروسیپوس - فیلسوف رواقی مشهور - را دریابند؛ اپیکتتوس معتقد است اگر خروسیپوس کتابش را قابل فهم تر می نوشت چنین توهماتی را شاهد نبودیم. البته در عین حال او خروسیپوس را می ستاید و او را ترجمان طبیعت می داندرفتار و اخلاق کسی که فیلسوف نیست: وی سود و زیان از خویش نجوید و از برون خواهد. رفتار و اخلاق فیلسوف: وی سود و زیان خویش جز از خویش چشم ندارداو این سخنان را مبتنی بر عقل می داند و شخصیت بارز و پیشوای این طریق از نظر او سقراط است. از همین روست که اشاره ی او به ضرورت تعقل در مورد مقدمات و نتایج کارها قبل از انجامشان، آن سخن سقراط را به ذهن می آورد که می گوید زندگی نیازموده ارزش زیستن ندارداگر ... تکلیف خویش را در رفتن دانی برو و با هر پیش آمدی بردباری پیشه کن و هرگز در دل مگو: "کاشکی نیامدمی!"؛ چه این قولِ کسی است که فیلسوف نباشد و از وقایع خارجی به خشم آیددر پندهای عملی خود نیز، با اتکا به آموزه ی فاصله ی روح و تن، اکتفا به حداقل ها در زندگی را ترویج می کند و معتقد است حتی اندکی فرا رفتن از حداقل ها به معنای ورود تشویش ها و تنش ها به زندگی است و علاوه بر آن آزادی آدمی در پی آن از او سلب می شود. او فیلسوفان را از حشر و نشر با غیرفیلسوفان تحذیر و رفتن به مهمانی هایشان را تقبیح می کنداو همچنین در نکته ای به اخلاق مسیحی-کانتی نزدیک می شود، آنجا که می گوید قاعده ی طبیعت کلی است و قید ندارد از همین رو مثلا احترام به پدر یا کمک به دوست مقید به آن نیست که آنها انسان های خوبی باشند. طبیعت احترام و کمک را به طور مطلق خواسته است و آدمی نیز باید مطلقا آن را انجام دهد. او این قوانین مطلق را کمکی برای حفظ نسبت ها می داند مثل نسبت پدری یا نسبت دوستی - در فکر مسیحی نسبت فرزند خدا بودن و در جهان کانتی نسبت میان سوژه ی آزاد با سوژه ی آزاد دیگراو در جایی بی اعتنایی به طعنه های مردم را خواستار می شود و به دو مورد از طعنه های مردم به فیلسوف - در واقع فیلسوف رواقی - اشاره می کند. به نظرم این دو مورد برای نزدیک شدن به فیلسوفان رواقی مفیدند؛ یکی از این دو آن است که مردم این فیلسوفان را فیلسوفانی نورسیده می دانند - کسانی که یک روزه فیلسوف شده اند - و دیگری آنکه مردم آنها را آدمیانی ناخرسند - و احتمالا عبوس - می شمارند. این هر دو چیزی است که عموم مردم در این فیلسوفان می دیدند: کسانی که بدون حضور در جلسات درس و آکادمی ها دعوی حکمت داشتند و همواره حالتی ناخرسند و عبوس را در چهره هایشان حفظ می کردنداوریپیدس: کسی که طوعا - به اختیار و بدون زور - جیر را گردن نهد، به اعتقاد ما خردمند است و اسرار خدائی می داندسقراط: اما ای کریتون! اگر خدایان چنین خواسته اند چنین باد! آنیتوس و ملیتوس - دو سخنران مخالف سقراط در دادگاه - مرا توانند کشت اما مرا رنجی نتوانند رسانید

  • Vaishali
    2018-08-27 16:05

    I maintain the oldest writings are the absolute best. A fantastic collection of 52 maxims (#29 seems to be missing), as timeless as they are wise. Some quotes: -----------#1. Some things are in our control and others are not. Work, therefore, to be able to say to every harsh appearance, “You are but an appearance, and not absolutely the thing you appear to be.”#5. Do not be proud of any excellence that is not yours. If a horse thinks “I am handsome”, that is acceptable. But if you the owner boasts “I have a handsome horse”, know that you are elated only on the merit of the horse. Take pride, then, only in some good of your own.#8. Do not demand that things happen as you wish. Wish them to happen as they do happen, and you will be well.#9. Sickness is an impediment to the body, but not to the will… Say this with regard to everything.#11. Never say of anything “I lost it”. Say instead “I restored it.” Has your child died? It is restored. Someone else permits you to have it, so hold it as if it is not yours, like travelers at an inn.#12. Say to yourself, “This is the price paid for peace and tranquility, and nothing is free.” #15. Always behave like you are at a banquet. Take a moderate share. Has something not come yet? Do not yearn for it; wait for it to come to you. #16. You are an actor in a drama. If you should enact a poor man, see that you act it well… or a cripple, or a ruler, or a private citizen.#18. Say “Whatever happens, it is up to me to derive advantage from it.”#26. "When the neighbor’s boy has broken a cup, you at once say “Such things happen.” When your own cup breaks, you should react likewise. Apply this to bigger things. Has another’s wife or child died? All say “That’s life.” But when our own child dies, why say “How wretched am I!” ?#27. A target is not set up for the goal of missing an aim.#30. Another cannot hurt you, unless you so please.#32. First clearly understand that every event is indifferent, and nothing to you, for it is always in your power to make right use of it, and this no one can hinder.#33. Begin by prescribing to yourself some character or demeanor that you may preserve both alone and in company. Be mostly silent, speaking only what is needful, in a few words. Avoid public and vulgar entertainment. Be assured that a throughly pure person can be contaminated by conversing with a corrupt person. It is unnecessary to make public appearances, but if you must, do not appear solicitous for anything other than yourself. Wish only that things be as they are, and that the best man wins. In society, avoid frequently mentioning your actions. #38. While walking we are careful not to step on a nail or sprain our foot, so likewise take care not to hurt the ruling faculty of the mind. If we were to guard against this in each act, we’d enter events more safely.#41. Is is a mark of the inferior intellect to spend too much time on the body, being immoderate in exercise, eating, drinking, and other animalistic functions. Such things should be done incidentally, and our main strength applied to reason.#44. These statements have no interrelation: “I am richer than you, thus your superior.” “I am more eloquent than you, thus your superior.” The true, logical connections are : “I am richer than you, thus my possessions must exceed yours.” “I am more eloquent than you, thus my style must exceed yours.” But you yourself consist of neither property nor style.#55. Does anyone drink too much? Do not say that he does ill, but that he drinks a great deal. For unless you perfectly understand his motives, how can you know if he acts ill? Thus you will not risk yielding to any appearances that you do not fully comprehend. #56. Do not make much talk among the ignorant about your principles, but show them in action. For sheep do not vomit grass to show the shepherd how much they’ve eaten, but inwardly digest food and outwardly produce wool and milk. #47. Consider how more frugal the poor are than we, how much more patient of hardship.#50. Do not regard what anyone says of you; it is no concern of yours. What other master do you await as an excuse for delaying self-reformation? You will be negligent and slothful, always adding procrastination to procrastination, purpose to purpose, empty day after empty day, and thus you will accomplish nothing, living and dying and of vulgar mind. This instant, then, think yourself an adult. Make whatever appears to be the best an inviolable law..

  • Abraham
    2018-08-26 19:07

    Simplicity

  • Bob Nichols
    2018-09-24 14:15

    Favorable commentary on Epictetus lodges this collection of sayings within a wider, deeper Stoic philosophy. In a nutshell, the cosmos operates by natural law that is beyond our control. Things in the cosmos are transitory and permanent attachment is not possible. The task for the Stoic philosopher, such as Epictetus, is to focus only on those actions that are within one's power to control and to act without attachment. This is the law of the cosmos that we know through our rationality, which becomes the guide for our actions and the source of our wisdom. Cultivation of reason and cultivation of actions that are in accord with the law of the cosmos is, therefore, the path to personal happiness. The problem with this approach is apparent in this sample of Epictetus' philosophy. First, his widely regarded practical philosophy leans heavily on social manners and making a good impression ("let not your laughter be much...nor excessive.") The self thereby adjusts to external standards, but this conformity leads to the loss of individuality. Second, and similarly, truth is secondary to keeping peace with others ("defer to opinions of superiors" and "agree with equals...to avoid quarrelsomeness".) Third, in accentuating the highest human virtue, reason, our animal emotions are not just to be controlled, but denied (We should punish our appetites;we should not suffer mentally with another; and we should accept death of a loved one as part of the order of things). Self-denial and cutting off feelings toward another or toward ourselves may be denying a deeper essence to our humanity and may not be conducive to our psychological health. Fourth, his philosophy leads to a slave mentality. Imposition on the self is accepted because it's the order of things. Resignation and acceptance not active resistance is the advice of Epictetus. Fifth, he has an uneasy relationship with things of the world. One can desire, but not desire too much. Reason puts the break on attachment. What this says about love - and holding oneself back - is one concern. But, importantly, an obvious question is why should the self not want what the self wants? Intuitively, we sense a contradiction here that makes his philosophical advice unconvincing. What is missing in Epictetus is an acceptance of a vigorous circuit of energy between the self and the world. Epictetus either holds the self back from the world or merges the self too much with it. He appropriately tells us that we have two things in our power: Our movement toward the world (desire) and our movement away from the world (aversion). This means the self is free to engage that world and to resist that world when it imposes on the self. The imposition of others on the self denies the self's freedom to pursue objects of desire and, therefore, the self's power to control its own destiny. Likewise, to impose the self on others is to deny their freedom. Reason, combined with socially imposed controls, keeps self and other in balance. Individuality is compatible with order. It's o.k. to seek objects of desire. Self-denial is counter to our desiring nature and denial of our feelings denies us of what is real inside and denies us of our humanity. The restraint on our desire comes from a recognition that it must not come at the expense of the other. There's an implicit social contract that lies at the heart of the self-other relationship. This circuit of energy between the self and the world is an active and reciprocal relationship, and it also reflects nature's law.

  • Jim
    2018-09-24 20:26

    This short and simple work of stoic philosophy is as valid as when it was first penned two thousand years ago. Epictetus started life as a Greek slave, but wound up in Rome. His Enchiridion distinguishes sharply between those things we can control and those we cannot:Some things are in our control and others not. Things in our control are opinion, pursuit, desire, aversion, and, in a word, whatever are our own actions. Things not in our control are body, property, reputation, command, and, in one word, whatever are not our own actions.This type of stoicism requires reserves of strength most people do not have, as when they discover they have pancreatic cancer, or their beloved son has died, or they are slandered and have their reputations under attack. He continues:Work, therefore, to be able to say to every harsh appearance, "You are but an appearance, and not absolutely the thing you appear to be." And then examine it by those rules which you have, and first and chiefly, by this: whether it concerns the things which are in our own control, or those which are not; and, if it concerns anything not in our control, be prepared to say that it is nothing to you.Who is heroic enough to live like this? If I were, I would be immune to most if not all of the pain that human life is heir to.

  • Nardooneh
    2018-09-23 18:12

    چه معجزه ای بزرگتر از این که کسی از دوهزار و اندی سال پیش با من حرف بزند و نشنیده به سوال هایم جواب بدهد. آرامش رواقی همه آن چیزی است که دلخوری بین من و فلسفه، علی الخصوص فیلسوف تخس و دوست داشتنی، شوپنهاور، را به کل مرتفع کرد!

  • Samy
    2018-09-17 13:22

    Epictetus is a less popular stoic than Seneca and Marcus Aurelius, and I didn’t read his works for a long time. This book was my first introduction to his wisdom, and while Seneca may be clearer in his writing, there are certain gems that Epictetus brings to the table that even Seneca and M.Aurelius aren’t able to produce. Seneca puts great emphasis on the shortness of life, tranquility, and being above suffering. Marcus Aurelius looks at the bigger picture, and the idea that we don’t have complete control of our lives. Epictetus is more practical, sharing ideas on how to behave with the stoic philosophies in mind. He gives several ideas on how one should behave in different scenarios. Here are some quotes from the book which I particularly enjoyed: “You must know then that when your cup also is broken, you ought to think as you did when your neigh-bor’s cup was broken. Transfer this reflection to greater things also. Is another man’s child or wife dead? There is no one who would not say, this is an event incident to man. But when a man’s own child or wife is dead, forthwith he calls out, Wo to me, how wretched I am.”“Avoid banquets which are given by strangers and by ignorant persons. But if ever there is occasion to join in them, let your attention be carefully fixed, that you slip not into the manners of the vulgar (the uninstructed). For you must know, that if your companion be impure, he also who keeps company with him must become impure, though he should happen to be pure."“Do not talk much about what has passed on the stage, except about that which may lead to your own improvement."“It is a mark of a mean capacity to spend much time on the things which concern the body, such as much exercise, much eating, much drinking, much easing of the body, much copulation. But these things should be done as subordinate things: and let all your care be directed to the mind. ““But you are neither possession nor speech. ““The condition and characteristic of an uninstructed person is this: he never expects from himself profit (advantage) nor harm, but from externals. The condition and characteristic of a philosopher is this: he expects all advantage and all harm from himself."“If a man praises him, he ridicules the praiser to himself”“Remember that now is the contest, now are the Olympic games, and they cannot be deferred; and that it depends on one defeat and one giving way that progress is either lost or maintained.”“A man ought to know that it is not easy for him to have an opinion (or fixed principle), if he does not daily say the same things, and hear the same things, and at the same time apply them to life.”[Lampis the shipowner being asked how he acquired his wealth, answered, With no difficulty, my great wealth; but my small wealth (my first gains), with much labor.] he teaches and urges on with more vehemence him who resists reason and law. “As the sun does not wait for prayers and incantations to be induced to rise, but immediately shines and is saluted by all: so do you also not wait for clappings of hands, and shouts and praise to be induced to do good, but be a doer of good voluntarily, and you will be beloved as much as the sun.”“Neither should a ship rely on one small anchor, nor should life rest on a single hope.”Wonderful, he said, are men, who are neither willing to live nor to die. “Crows devour the eyes of the dead, when the dead have no longer need of them. But flatterers destroy the souls of the living and blind their eyes.”“A man should choose (pursue) not every pleasure, but the pleasure which leads to goodness.”Pleasure, like a kind of bait, is thrown before (in front of) everything which is really bad, and easily allures greedy souls to the hook of perdition. Think of God more frequently than you breathe. God stands by as an inspector, you will never err (do wrong) in all your prayers and in all your acts, but you will have God dwelling with you. As it is pleasant to see the sea from the land, so it is pleasant for him who has escaped from troubles to think of them. Law intends indeed to do service to human life, but it is not able when men do not choose to accept her services; for it is only in those who are obedient to her that she displays her special virtue. Nature has given to men one tongue, but two ears, that we may hear from others twice as much as we speak. If you wish to live a life free from sorrow, think of what is going to happen as if it had already happened. It is not good for him who has been well taught to talk among the untaught, as it is not right for him who is sober to talk among those who are drunk.

  • Ken Moten
    2018-08-27 20:15

    "If anyone tells you that a certain person speaks ill of you, do not make excuses about what is said of you but answer, "He was ignorant of my other faults, else he would not have mentioned these alone."This philosophical text is a collection of 52 quotes or sayings or advice by Epictetus. It has been collected by one of his students and is presented as almost a proto-handbook style format. This handbook is a wealth of good information and I feel I was very impressed with it overall. Some of the advice is now outdated or just impractical but I am impressed by it non-the-less. This book called me back to the Crito in tone and in the advice. If there is one main thesis of the whole Enchiridion it is to worry only about what you can do and do not worry about what you cannot control, even death. I can see why many Christian philosophers were impressed by some of the stoic treatises even if they rejected some of the main tenants of the philosophy. One interesting concepts of the stoics is that they did not necessarily believe in good and bad, seeing those things as that just people's judgments and that the world is essentially perfect. I don't totally agree but I do think this is a interesting thing to think of when reacting to things that are good or bad. I read this as a part of Classics of Western Philosophy

  • Srta. Petruski
    2018-09-08 17:01

    Cogí este libro en la biblioteca porque me llamo la atención su portada, y tengo que decir que fue una grata sorpresa. Consejos de vida de un filosofo nacido en el año 55, que no son muy diferentes a los que te daría un psicólogo del siglo XXI

  • Onaiza Khan
    2018-09-17 19:13

    Loved it!!!

  • Jacobi
    2018-09-23 21:20

    As much a classic work of philosophy, as it is a treatise on how to live (as a stoic), the Enchiridion is dope. Because this is essentially a list of rules that is the length of an extended essay, I'll be rereading it (probably multiple times) to digest it further. Sure, there are some principles I don't subscribe to, but there is a lot of good stuff in this to mull over. I think it's interesting that something that was written more than 1,880 years ago can still be applicable to life today, as it was back then. The more things change...My favorite bit from Enchiridion is the quote that's been floating around the internet, and the reason I read this in the first place:"How long will you wait to think yourself worthy of the highest and transgress in nothing the clear pronouncement of reason? You have received the precepts which you ought to accept, and you have accepted them. Why then do you still wait for a master, that you may delay the amendment of yourself till he comes? You are a youth no longer; you are now a full-grown man. If now you are careless and indolent and are always putting off, fixing one day after another as the limit when you mean to begin attending to yourself, then, living or dying, you will make no progress but will continue unawares in ignorance. Therefore make up your mind before it is too late to live as one who is mature and proficient, and let all that seems best to you be a law that you cannot transgress. And if you encounter anything troublesome or pleasant or glorious or inglorious, remember that the hour of struggle is come, the Olympic contest is here and you may put off no longer, and that one day one action determines whether the progress you have achieved is lost or maintained."

  • Frank
    2018-09-13 17:24

    Nothing that most people don't know. Really. I'm not trying to appear brilliant. I gave 2 stars because the ideas are expressed in a lovely, straightforward prose. The problem I have with this work is that Epictetus, it seems to this non-classicist, does not give value to responsibility of obligation. For example, I sense that if someone was unhappy in a marriage, Epictetus would tell that someone to leave the marriage instead of working it out. I also sense he did not put value in emotions of pleasure. Screw you Epictetus, my feelings matter to me.He places far too much emphasis on Providence.

  • Peter J.
    2018-09-08 15:04

    I have read this probably 5 times. Looking forward to discussing it in heaven with him since he will surely be there.

  • Luciana Nery
    2018-09-20 20:16

    The opening line reads like a secular mantra: "Some things are in our control and others not. Things in our control are opinion, pursuit, desire, aversion, and, in a word, whatever are our own actions. Things not in our control are body, property, reputation, command, and in one word, whatever are not our actions".Further along, what to do with this realization:"Work, therefore, to be able to say to every harsh appearance, "You are but an appearance, and not absolutely the thing you appear to be". And then examine it by those rules which you have, and first, and chiefly, buy this: whether it concerns the things which are in our own control, or those which are not: and, if it concerns anything not in our control, be prepared to say that it is nothing to you."In short, what Epictetus is saying is: be indifferent to what you can't control. Do not allow yourself to be harmed by what you can't control, then you will be strong and resilience, because no adversity that was not your doing can possibly hurt you. The Enchiridion is nothing short of a guide for good living. It is also an excellent translation (I have sampled other versions and they ranged from incomprehensible to boring). Excellent book, one I'll be rereading often.

  • Mazen Yehia
    2018-09-23 17:06

    “Don't just say you have read books. Show that through them you have learned to think better, to be a more discriminating and reflective person. Books are the training weights of the mind. They are very helpful, but it would be a bad mistake to suppose that one has made progress simply by having internalized their contents."

  • Erick
    2018-09-13 21:13

    There isn't much here that one could take issue with. Epictetus' pithy take on morals and ethics is not that far removed from that of the New Testament.

  • George
    2018-09-14 13:27

    Το Ἐγχειρίδιον είναι αυτό ακριβώς που υπόσχεται ο τίτλος του: κάτι πρό-χειρο, ευσύνοπτο, να μπορεί να το κρατά στο χέρι και να το χρησιμοποιεί όποιος "θέλει να ζήσει καλά", όπως λέει κι ο Σιμπλίκιος αιώνες μετά. Μια σειρά από 53 μικρά κεφάλαια, σε αποφθεγματικό ύφος, που κινητοποιεί την ψυχή του αναγνώστη, εκτός κι αν είναι εντελώς νεκρωμένη, συνεχίζει ο αρχαίος σχολιαστής. Το βιβλίο δεν το "έγραψε" ο Επίκτητος, παρά αποτελεί συρραφή ρήσεών του που συγκέντρωσε ο μαθητής του Αρρριανός. Σκοπός του βιβλίου είναι αποτυπώσει τις κεντρικές στωικές ηθικές διδασκαλίες, χωρίς να εκθέτει παράλληλα τη φυσική και τη λογική τους -παρότι όλα μαζί αποτελούν ένα αδιάσπαστο σύνολο. Κι απώτερος σκοπός είναι να προτείνει σε αυτόν που μελετά τη (στωική, πάντα) φιλοσοφία έναν οδηγό, μια τέχνη της ζωής. Περιλαμβάνει, έτσι, τις κύριες θεματικές: την ελεύθερη βούληση του ανθρώπου και την αναγκαιότητα, τις αρετές και τις κακίες, το αγαθό, το κακό και το αδιάφορο, τις ηδονές, τις επιθυμίες και τα πάθη, τη φιλία και τον έρωτα, τους θεούς και την ειμαρμένη, τον θάνατο και την αυτοκτονία.Ο Επίκτητος απαντά στο ερώτημα πώς γίνεται κανείς φιλόσοφος, δείχνει ότι μπορεί κάποιος -ο οποιοσδήποτε- έχει δυνάμει τις ικανότητες (τη λογικότητα, πάνω απ' όλα) να προοδεύσει στη φιλοσοφία, η οποία εκλαμβάνεται κυρίως ως άσκηση.Πολλά τα αξιομνημόνευτα στο Ἐγχειρίδιον κι ο Επίκτητος διαρκώς θυμίζει ότι όλα αυτά ο "προκόπτων" στη φιλοσοφία πρέπει ακριβώς να τα θυμάται και να τα εφαρμόζει. Πολλά ίσως σήμερα μάς φαίνονται σαν εντυπωσιακά και έξυπνα τσιτάτα, όμως πρέπει να τα κατανοήσουμε ορθά, μέσα στο πλαίσιο της στωικής φιλοσοφίας. Κάποια είναι διδακτικά: "Να μην ξεχνάς ότι δεν σε προσβάλλει αυτός που σε χλευάζει ή αυτός που σε δέρνει αλλά η ιδέα που έχεις γι' αυτά, πως τάχα είναι προσβλητικά. Όταν λοιπόν σε ερεθίσει κάποιος, να ξέρεις ότι εκείνο σε ερέθισε ήταν η λαθεμένη γνώμη σου γι' αυτά τα πράγματα" (κεφ 20). Κάποια είναι πολύ σκληρά, κάποιος θάλεγε σχεδόν απάνθρωπα: "Μην πεις ποτέ για τίποτα ότι 'Αυτό το έχασα', αλλά ότι 'Το επέστρεψα᾿ Πέθανε το παιδί σου; Επιστράφηκε. Σου πήρανε το χωράφι; Ε, λοιπόν, και αυτό επιστράφηκε" (κεφ. 11).Με όλα αυτά ο Επίκτητος επαγγέλλεται μια ζωή αδέσποτη, στην ουσία της ελεύθερη, χωρίς τα πάθη και το κυνήγι τους να σε εξουσιάζουν, που θα μπορείς να ελέγχεις τις αντιλήψεις σου για τα πράγματα, με τελικό κατόρθωμα την ευδαιμονία.Η μετάφραση του Σκουτερόπουλου είναι, νομίζω, η καλύτερη από όσες κυκλοφορούν, που δεν είναι και λίγες. Το θέλει έτσι η σειρά στην οποία εντάσσεται (η εξαιρετική σειρά "Στοχασμοί" της "Στιγμής") και τα σχόλια είναι λίγα και λείπει μια επαρκής εισαγωγή στο έργο. Επίσης, το αρχαίο κείμενο από το οποίο η μετάφραση (του 1993) έχει σε κάποια σημεία διαφορές από την πιο πρόσφατη καλύτερη έκδοση (του 2007, από τον G. Boter).Με έναν λόγο: πρέπει να διαβαστεί, καθώς πρόκειται για κλασικό κείμενο της αρχαίας φιλοσοφίας και της ηθικής σκέψης -αλλά με κάποια εισαγωγική μελέτη στον στωικισμό στο άλλο χέρι.

  • Bogdan Liviu
    2018-09-20 17:16

    Pentru studentul care-a urmat spusele lui Epictet: la ce bun c-ai ajuns la liniştea respectivă şi, cu tact şi laşitate, te-ai ferit de toate pericolele vieţii, dacă pentru asta ai ucis orice pasiune, orice sonoritate interioară, distrugând tot ce era viu în tine, refugiindu-te, acum (chiar din tinereţea asasinată de înţelepciunea-ţi precoce), în lejera postură de cadavru cumpătat? Cartea e un scut împotriva vieţii! Un ghid eficace care te apară de stres şi de orice tulburare sufletească, oferindu-ţi, în schimb, o linişte înţeleaptă dar sterilă, pentru că n-ai făcut altceva decât să te detaşezi de toate culmile vieţii; când n-ai gustat niciodată dintr-o nevroză, când te-ai detaşat de tot ce te înconjoară, chiar şi de tine, şi-ai ajuns la o iluminare de periferie, o apatie lipsită de orice vitalitate, se mai poate numi că trăieşti? Voi reveni cu siguranţă la Epictet, mai ales la bătrâneţe (după vârsta de 50 de ani) atunci când într-adevăr, vârsta te condamnă la relaxare, la un proces de detaşare, devenind din ce în ce mai cumpătat, înţelept, şi deci lipsit de orice pasiuni. Dar să-i urmezi spusele lui Epictet la 24 de ani mi se pare atroce - refuz orice linişte sufletească, dacă pentru asta trebui să-mi vând focul lăuntric. În afară de pasajul predestinării, care ne spune că trebuie să acţionăm în viaţă conform rolului care ni s-a dat, suprimându-ne deci orice libertate de a ne făuri propriul destin, rezonez cu mai toate spusele lui Epictet, însă sufleteşte mă opun tuturor celor cu care raţional sunt de acord. Nu pot înţelege oamenii care-şi doresc liniştea cu orice preţ, chiar cu preţul cenzurării propriei vieţi, anulării, de fapt, a întregii lor vieţi. Nu va fi, oare, suficientă linişte în mormânt? Pulsati cu ardoare, şi ce dacă veţi trece prin traume, şi ce dacă veţi plânge şi veţi sângera? Fiţi vii, la sfârşitul vieţii mângâiaţi-va rănile inimii cu bucurie - ele sunt Amintirea, Amprenta, irecuzabila dovadă a faptului că AŢI TRĂIT, că n-aţi stat pe margine, aşteptând să muriţi într-o linişte reprobabilă şi sterilă, ticsită de antiviaţă.

  • Cristina
    2018-09-22 20:21

    Considera todo lo óptimo como una ley inviolable. Y si se te presenta un momento de dolor o de placer, de gloria o de desgracia, recuerda que el combate es ahora. Ahora es cuando comienza la Olimpíada, y no puede ser postergada. Si te dejas vencer una vez y te entregas, tu progreso se habrá perdido; procediendo de la forma contraria, lo mantendrás. Así es como Sócrates se volvió perfecto, aprovechándolo todo para ser mejor y no escuchando otro consejo que el de la razón. Si bien todavía no eres un Sócrates, debes, sin embargo, vivir como alguien que se ha propuesto ser como él.

  • علي حسين
    2018-09-05 20:24

    من اجمل قراءات 2016 ..الفلسفة الرواقية مثاليةٌ بعض الشيء .. لكن تعاليمها الاخلاقية تعين الانسان كثيرا في حياته العملية اليومية اذا ما ترسخت في لاوعيه.الكتاب جد مفيد، و ترجمته من الروعة بمكان ..شكرا عادل مصطفى فانت كنز ثمين في عالم المعرفة.

  • Emily Ross
    2018-09-09 19:18

    I was given this free review copy audiobook at my request and have voluntarily left this review.Though giving a good description of stoicism, there are some nuggets of advice that are pretty difficult to follow. This includes the comparison of a family to a pot. There are some good maxims that society nowadays would be worth living by, including #5, #8 and #30, among others, but for the most part, it would be pretty difficult to follow all of Epictetus's advice.

  • Eve Dangerfield
    2018-09-19 15:14

    Heavy but beautiful. I still prefer Meditations by Marcus Aurelius as far as Stoics philosophical mind fucks go but I will definitely be re-listening to this one. Also, it cracks me up how funny these grumpy sounding philosophers from a bazillion years ago can be. I mean it’s kinda dumb to assume they wouldn’t be funny, seeing as how insightful they are but it was still a delight.

  • Tracy Serety
    2018-09-15 20:59

    Happiness, the effect of virtue, is the mark which God has set up for us to aim at. Our missing it is no work of His; nor so properly anything real, as a mere negative and failure of our own.

  • Otto Lehto
    2018-09-12 13:23

    Short and pithy philosophy books are always a treat. Doesn't waste your time!

  • Vanja Antonijevic
    2018-09-13 13:06

    Reading Epictetus (not to be confused with Epicerus) was one of the most fun philosophical journeys I have taken. First a very brief summary of the stoic belief (Epictetus was a stoic) would be appropriate. The rough and simplified version is as follows: 1. Suffering/pain is bad 2. One should relieve bad things (such as suffering/pain) whenever it is in one's control 3. (a) Beliefs are in our control, and they lead to (b) attitudes, feelings, and emotions, which in turn are the (c) primary cause of suffering/pain. Conclusion: One can and should avoid all true pain by fostering the appropriate beliefs. The objections to this approach are plentiful, but the most popular is to attack the soundness of premise 3a and/or 3c. Also popular is attacking 3b. A more difficult approach is to turn against premise 1 and/or 2. Nietzsche might go for that. Another important thing to keep in mind is that the Stoics had a very positive view of nature, and felt that death was a natural process, and that nature was generally good. One should think in the context of nature, and life in general should always be viewed with the "big picture" in mind. The conclusion is that we are just tiny, insignificant specs that must make the best of what comes to us from this generous earth, and not cry about our losses. Anyway, how can one not love someone who says the following: "If you wish your children, and your wife, and your friends to live for ever, you are stupid; for you wish to be in control of things which you cannot, you wish for things that belong to others to be your own. So likewise, if you wish your servant to be without fault, you are a fool; for you wish vice not to be vice," but something else. But, if you wish to have your desires undisappointed, this is in your own control. Exercise, therefore, what is in your control." "Never say of anything, "I have lost it"; but, "I have returned it." Is your child dead? It is returned. Is your wife dead? She is returned...While he gives it to you to possess, take care of it; but don't view it as your own, just as travelers view a hotel.""With regard to whatever objects give you delight, are useful, or are deeply loved, remember to tell yourself of what general nature they are, beginning from the most insignificant things. If, for example, you are fond of a specific ceramic cup, remind yourself that it is only ceramic cups in general of which you are fond. Then, if it breaks, you will not be disturbed. If you kiss your child, or your wife, say that you only kiss things which are human, and thus you will not be disturbed if either of them dies.""These reasonings are unconnected: "I am richer than you, therefore I am better"; "I am more eloquent than you, therefore I am better." The connection is rather this: "I am richer than you, therefore my property is greater than yours;" "I am more eloquent than you, therefore my style is better than yours." But you, after all, are neither property nor style." "Men are disturbed, not by things, but by the principles and notions which they form concerning things. Death, for instance, is not 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 attribute it to others, but to ourselves; that is, to our own principles. An uninstructed person will lay the fault of his own bad condition upon others. Someone just starting instruction will lay the fault on himself. Some who is perfectly instructed will place blame neither on others nor on himself."

  • Louis
    2018-09-21 14:18

    Don't curse the wind, hoist the sailsIn all honesty, I stole the above opening line, but it points out the essence of the book.It is not the external factors that define our life, it is how we respond to these external stimuli that determine everything.This alone is so radically refreshing I have trouble believing I had never heard of Epictetus before.Imagine a person insulting you in your face. You have some options: you can insult him back, you can ignore him, you can minimize his disrespect. But what's most important and what we tend to forget: what matters most is how we deal with it internally. Do we fret over it in the evening, lying in bed? Do we let it influence our take on life? Or do we simply cast it aside as rubbish?Following Epictetus's views you would consider the insult coming from another person as an external circumstance. That means it's beyond our control. If it's beyond our control, why let ourselves hurt by it? Because it's the idea of being insulted, not the act itself, that causes the mental stress. We cannot change what is beyond our control, so the insult has no relevance to you as a person. Instead, we should focus on what lies within our control, and give it everything we have.Reading his work felt like letting go of much internal luggage. There's so much we can change, but are unwilling to or blind to, and instead we choose to focus on what is beyond our grasp: a promotion at work, a pay raise, a win at the lottery... But there's more. Epictetus points out that our body has certain needs and when we overindulge we ignore our responsibilities as human beings. Oversleeping (getting more sleep than the body needs to in order to make up for bad sleeping routine), overtraining, overworking... "Instead of focusing on our bodily needs," he says, "we should fully focus on our mind." Whereas I believe Bruce Lee was correct in saying it takes a balance of training the mind AND body, Epictetus does make an important statement.One of those pretty obscure must-reads. I'm sure I will return to this to humbly remind myself that there is still much work for personal growth.