Tag Archives: Epictetus

Epictetus on the Perishing of Pots and People (Part 2)

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Concerning each of those things that are alluring or have any usefulness or you are fond of, remember to say, what type it is, even beginning from the smallest things: If you are fond of a pot, that, “I am fond of a pot.”  For if it breaks you will not suffer.  If you kiss your very own little child or wife, that you are kissing a human: because if they die, you will not suffer. Epictetus, Enchiridion I.3

ἐφ᾽ ἑκάστου τῶν ψυχαγωγούντων ἢ χρείαν παρεχόντων ἢ στεργομένων μέμνησο ἐπιλέγειν, ὁποῖόν ἐστιν, ἀπὸ τῶν σμικροτάτων ἀρξάμενος: ἂν χύτραν στέργῃς, ὅτι ‘χύτραν στέργω.’ κατεαγείσης γὰρ αὐτῆς οὐ ταραχθήσῃ: ἂν παιδίον σαυτοῦ καταφιλῇς ἢ γυναῖκα, ὅτι ἄνθρωπον καταφιλεῖς: ἀποθανόντος γὰρ οὐ ταραχθήσῃ.

On my last post on Epictetus, I discussed the therapeutic protocol one is to undertake when encountering an “object” in the world.  It is unclear thus far if Epictetus intends for this mental procedure to be a comprehensive categorization of everything in the world which one could desire.  But it does, consistent with the all-inclusive calculus of a Stoic, include the seemingly least important (pots) all the way up to the most important “objects” (wives and children).

An interpreter could choose to focus on the subjective element of the choice in Epictetus: It is I, this self, that is choosing to love this pot.  And we could, in accord with this view, draw conclusions about foisting our choices promiscuously upon a new object of choice, after the old one has been taken from us. I do not believe this is Epictetus’ view.

Against our expectations of a philosopher who said, in the slanderous paraphrase of the Bard, “there is nothing either good or bad, but thinking makes it so”* Epictetus makes it quite clear that we are to focus on “what” our object is (ὁποῖόν ἐστιν).  So when it comes to forefending the grief associated with the loss of a wife, we are to remember that she IS a human, but we merely THINK she is our wife.  We must disabuse ourselves of erroneous dispositions about the actual world, not, as goes the Stoic caricature, mentally grunt it away.

 

*Hamlet Act 2 Scene II lines 250-251

Epictetus on the Perishing of Pots and People (Part 1)

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 Concerning each of those things that are alluring or have any usefulness or you are fond of, remember to say, what type it is, even beginning from the smallest things: If you are fond of a pot, that, “I am fond of a pot.”  For if it breaks you will not suffer.  If you kiss your very own little child or wife, that you are kissing a human: because if they die, you will not suffer. Epictetus, Enchiridion I.3

ἐφ᾽ ἑκάστου τῶν ψυχαγωγούντων ἢ χρείαν παρεχόντων ἢ στεργομένων μέμνησο ἐπιλέγειν, ὁποῖόν ἐστιν, ἀπὸ τῶν σμικροτάτων ἀρξάμενος: ἂν χύτραν στέργῃς, ὅτι ‘χύτραν στέργω.’ κατεαγείσης γὰρ αὐτῆς οὐ ταραχθήσῃ: ἂν παιδίον σαυτοῦ καταφιλῇς ἢ γυναῖκα, ὅτι ἄνθρωπον καταφιλεῖς: ἀποθανόντος γὰρ οὐ ταραχθήσῃ.

Epictetus has thus far lead us to believe that things either are or are not in our control, and that the former only properly belong to the domain of our concerns.  Chiefly, if not exclusively among those “things” in our power, are our mental states: hupolepsis– plan; horme– desire; oreksis– volition; and ekklisis– avoidance (the opposite of choice).

The practical takeaway amounts to this: If I love a thing I am to tell myself that I love a thing.  But what exactly does this mean?  Epictetus has just introduced three categories of “things” as they relate to us: the alluring, the useful and those things we are fond of.  A pot then, we are to remind ourself, fits into one of these three categories.  Epictetus places it into the “fond of” category.*  Note, not uncoincidentally, that it is we who are to remind ourselves.  If we told other people or vice versa, about this self-reflective protocol, we would in fact be transgressing Epictetus’ injunction to concern ourselves only with what is in our power.  If anything is not in our power, it is certainly the thoughts of other men.  For our own part however, conjuring up the thought, or perhaps even audibly voicing the words, “I am fond of a pot” is not necessarily supposed to sef-consciously evoke the brute absurdity of the utterance.  What I understand Epictetus to be doing is that when we say, “I am fond of a cup” we are to mentally categorize the object, the cup, into one of the three previous categories.  Either it is alluring, useful or loved.  It is the third, and after this recognition we are to note that if either of the two elements out our control, ourself (including our body) or the cup, is taken out of the equation, whether through destruction, theft, or injury, then we are immediately dealing with a concern not properly our own.  We can and must engage only with that in our control.  A destroyed pot, out of our control, is by definition something we should not concern ourselves with.  We should not say of a non-existing pot, “I am fond of a pot” just as we could not say, “I am fond of a pot” if we ourselves were to cease to be.

*(“Be fond of”, translated in three different places above, is here from the verb stergo, a term not normally associated with erotic love nor love for a friend, but often concerns the mutual love of parents and children.)