Discourses and Selected Writings

Discourses and Selected Writings is a collection of the surviving works from the Stoic philosopher Epictetus (c. 50-c.135 CE). The bulk of the collection is the four surviving books of the Dialogues, which are purportedly based on transcriptions of the lectures Epictetus gave at his philosophy school. The transcriptions were written down and compiled by his student, the historian and philosopher Arrian (c. 87-c.160). At least four other books of the Dialogues are believed to have been lost. Other extant writings from Epictetus included here are the Fragments, a compilation of quotations taken by other ancient sources from now-lost works by Epictetus, and the Enchiridion, Arrian’s transcription of advice given by Epictetus.

True to his Stoic leanings, Epictetus encourages his pupils to find Freedom Through Self-Discipline and Reason. Much of Epictetus’s philosophy is built on the idea that anyone can endure any negative circumstance by training themselves to recognize and accept The Distinction Between What We Control and Do Not Control. Epictetus also emphasizes Philosophy as Daily Practice Rather Than Theory, favoring teachings that are applicable to everyday problems and circumstances. 

This study guide uses the 2008 Penguin Books edition, translated by Robert Dobbin. Given the incomplete nature of the source material, some chapters of Discourses are missing.

Summary

The Dialogues are a series of lectures Epictetus gave to his students, with the occasional debate and exchange between a student and Epictetus. Epictetus asserts the value of reason, which Epictetus views as beginning with the premise that humans are a “rational animal” (8) and that the capacity for reason comes from the gods. Since humans are capable of reason, they are accountable for the development of their character and for how they react to circumstances. However, no one is accountable for their circumstances or the roles assigned to them by the gods; therefore, it is not rational or worthwhile to let anything outside your control dominate your life and emotions. This is what Epictetus means when he says, “Since I can get greatness of soul and nobility from myself, why should I look to get a farm, or money, or some office, from you? I will not be so insensible of what I already own” (17).

For Epictetus, all of this is not just a matter of theory: It represents a practical guide to philosophy and living itself. In fact, learning philosophy and living well are one and the same thing. He says, “People who come to philosophy the right way—by the front door, as it were—begin by acknowledging their own faults and limitations in areas of most urgency” (98). At the same time, Epictetus lashes out at the philosopher Epicurus and the Skeptics who question the existence of the gods and concepts like justice, as well as philosophers who just focus on having good rhetoric. In that vein, Epictetus also discourages students of philosophy from spending time on purely abstract ideas or questions about the origins and nature of the universe, instead telling them to focus on philosophical concepts that can be applied to everyday life.

By following and putting into practice Epictetus’s advice, anyone can achieve true freedom because “[f]reedom is not achieved by satisfying desire, but by eliminating it” (195). Through avoiding “irrational desire” (184)—meaning any desire for something that is outside of one’s control to obtain—and focusing instead on how one reacts to one’s impressions of other people and the world around them, one can achieve true freedom. In practice, this means retaining total self-control when faced with hardship, frustration, poverty, and the death of a loved one.

Epictetus builds on the same ideas in the Fragments, quotations from Epictetus’s lost works preserved in the works of other ancient authors, and the Enchiridion, a guidebook containing his advice on how to apply his principles to life. Such advice includes living ascetically, attributing other people’s bad behavior to their mistaken thoughts, and to desire nothing you do not already have. Further, by acting according to moral principles buttressed by logic and reason, one can find freedom and happiness. However, not living this way has dire consequences: “If you remain careless and lazy, making excuse after excuse, fixing one day after another when you will finally take yourself in hand, your lack of progress will go unnoticed, and in the end you will have lived and died unenlightened” (244).