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The Discourses of Epictetus, with the Encheiridion and Fragments: translated, with notes, a life of Epictetus, and a view of his philosophy
No full textSelected reading from the Discourses of Epictetus
Full text linkCourse reading ebook adapted by Ian D. Dunkle from Project Gutenberg’s A Selection from the Discourses of Epictetus With the Encheiridion, by Epictetus, translated by George Long: http://www.gutenberg.org/ebooks/10661Epictetus describes some of the core features of Stoic virtue, including freedom and the importance of solitude
Enchiridion
No full textHieronymo Vuolfio interprete : una cum Annotationibus eiusdem : Accesserunt & alia eiusdem argumenti ..
Epictetus, Stoicism, and Slavery
Full text linkEpictetus was an ex-slave and a leading Stoic philosopher in the Roman Empire during the second-century. His devoted student, Arrian, recorded Epictetus’ lectures and conversations in eight books titled Discourses, of which only four are extant. As an exslave and teacher, one expects to see him deal with the topic of slavery and freedom in great detail. However, few scholars have researched the relationship of Epictetus’
personal life and his views on slavery.
In order to understand Epictetus’ perspective, it is essential to understand the political culture of his day and the social views on slavery. During his early years, Epictetus lived in Rome and was Epaphroditus’ slave. Epaphroditus was an abusive master, who served Nero as an administrative secretary. Around the same period, Seneca was a tutor and advisor to Nero. He was a Stoic philosopher, who counseled Nero on political issues and advocated the practice of clemency. In the mid to late first-century, Seneca spoke for a fair and kind treatment of slaves. He held a powerful position not only as an advisor to Nero, but also as a senator. While he promoted the humane treatment of slaves, he did not actively work to abolish slavery. Epaphroditus and Seneca both had profound influences in the way Epictetus viewed slaves and ex-slaves, relationships of former slaves and masters, and the meaning of freedom.
As a philosopher and teacher, Epictetus’ views influenced his students and other scholars. Many of his students were aristocratic young men, who pursued political careers after completing their education with Epictetus. Even after his death, other scholars continued to study his Stoic philosophy. Marcus Aurelius was one such scholar, who was known as the philosopher emperor. He often quoted Epictetus and used his teachings as a guideline for his own life. As an emperor, he was in a position to change the laws for treatment of slaves and the institution of slavery. While he instituted laws to protect the slaves from extreme abuses by their masters, he also implemented stricter laws against runaway slaves.
Neither Stoic philosophy nor its philosophers actively sought to eradicate slavery, but certain individuals saw slavery as a negative impact to their society. Even though Seneca and Marcus Aurelius shared the same philosophy as Epictetus, they came from the top echelon of the social order. Due to their social status, their opinions of slavery differ from those of Epictetus, an ex-slave
Epictetus and Human Suffering
Full text linkThis thesis considers Epictetus’ response to human suffering with regard to its broader meaning. This encompasses not only what Buddhism refers to as ordinary suffering, but also what they call suffering caused by change and by the conditioned mind, all of which manifest at different levels of consciousness, in different forms and from the very gross to the very subtle. In considering Epictetus’ response we shall consider suffering as a universally occurring and unending dissatisfaction with life - a ‘dis-ease’ that exists as part of our human condition and formative learning experience of life. This thesis takes a fresh look at Epictetus by reframing his thinking and response to suffering. First, the Buddhist model known as the Four Noble Truths (cattāri ariyasaccāni) is used as a systematic basis for discussing Epictetus. Reframing Epictetus with respect to the Four Noble Truths provides us in our daily lives with the opportunity for reflection and contemplation on what suffering is: insight, understanding and knowing the causes of our suffering, together with recognising that there is a way out of our suffering and a path of reflective exercise, practice and training to cease our suffering.Secondly our investigation into Epictetus and suffering involves consideration of the language of suffering, in particular the role of different aspects of language used in Epictetus, and how, through the use of language, experience and knowing of suffering comes about, and how such language becomes a tool for philosophical inquiry into that suffering. Thirdly our investigation looks at the pathological aspects of suffering and the language of moral choice. Throughout this thesis I maintain Epictetus’ claim that to be educated is to discover the truth about our suffering and the ethical imperative of being liberated from that suffering.In this thesis, it is argued that re-casting the teaching of Epictetus contributes a fresh interpretation of his extant works in the broader context of human suffering
Epictetus on speech: The argument
No full textThis thesis consists of a critical text, translation and running commentary on Epictetus II.23 which is entitled On the faculty of speech. In this diatribe, Epictetus discusses the proper role of speech, rhetoric and logic in the philosophical life. The commentary attempts to elucidate Epictetus' views, to show how he himself employs rhetoric and to make clear the principles of Stoic physics and ethics which underlie the text.Made available in DSpace on 2011-05-07T13:08:04Z (GMT). No. of bitstreams: 2
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Epictetus, Stoicism, and Slavery
Full text linkEpictetus was an ex-slave and a leading Stoic philosopher in the Roman Empire during the second-century. His devoted student, Arrian, recorded Epictetus’ lectures and conversations in eight books titled Discourses, of which only four are extant. As an exslave and teacher, one expects to see him deal with the topic of slavery and freedom in great detail. However, few scholars have researched the relationship of Epictetus’
personal life and his views on slavery.
In order to understand Epictetus’ perspective, it is essential to understand the political culture of his day and the social views on slavery. During his early years, Epictetus lived in Rome and was Epaphroditus’ slave. Epaphroditus was an abusive master, who served Nero as an administrative secretary. Around the same period, Seneca was a tutor and advisor to Nero. He was a Stoic philosopher, who counseled Nero on political issues and advocated the practice of clemency. In the mid to late first-century, Seneca spoke for a fair and kind treatment of slaves. He held a powerful position not only as an advisor to Nero, but also as a senator. While he promoted the humane treatment of slaves, he did not actively work to abolish slavery. Epaphroditus and Seneca both had profound influences in the way Epictetus viewed slaves and ex-slaves, relationships of former slaves and masters, and the meaning of freedom.
As a philosopher and teacher, Epictetus’ views influenced his students and other scholars. Many of his students were aristocratic young men, who pursued political careers after completing their education with Epictetus. Even after his death, other scholars continued to study his Stoic philosophy. Marcus Aurelius was one such scholar, who was known as the philosopher emperor. He often quoted Epictetus and used his teachings as a guideline for his own life. As an emperor, he was in a position to change the laws for treatment of slaves and the institution of slavery. While he instituted laws to protect the slaves from extreme abuses by their masters, he also implemented stricter laws against runaway slaves.
Neither Stoic philosophy nor its philosophers actively sought to eradicate slavery, but certain individuals saw slavery as a negative impact to their society. Even though Seneca and Marcus Aurelius shared the same philosophy as Epictetus, they came from the top echelon of the social order. Due to their social status, their opinions of slavery differ from those of Epictetus, an ex-slave
Presentation and translation of Epictetus' Diatribe 1.1
No full textPresentation and translation of Epictetus' Diatribe 1.1Presentation and translation of Epictetus' Diatribe 1.1Presentation and translation of Epictetus' Diatribe 1.1Presentation and translation of Epictetus' Diatribe 1.1Presentation and translation of Epictetus' Diatribe 1.1Apresentação e tradução da Diatribe 1.1 de EpictetoPresentation and translation of Epictetus' Diatribe 1.
EPICTETUS: DIAIRESIS AND CONTRADIAIRESIS
Full text link‘Diairesis’ and ‘Counterdiairesis’ are the names that the activity of our proairesis takes when it operates the distinction between what is proairetic and what is aproairetic. When this distinction is done in the right way, Epictetus says that our proairesis is ‘right’ and is using diairesis. When this distinction is not done, or is done in a way that is not the right one, Epictetus says that our proairesis is ‘wrong’ and is using counterdiairesis (this is a term that we don’t actually find in the extant works of Epictetus, but that he clearly suggests and that I have introduced for simplicity)
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