His teachings were written down and published by his pupil Arrian in his Discourses and Enchiridion.

Epictetus taught that philosophy is a way of life and not just a theoretical discipline. To Epictetus, all
external events are beyond our control; we should accept calmly and dispassionately whatever
happens. However, individuals are responsible for their own actions, which they can examine and
control through rigorous self-discipline.

Contents

 1Life
 2Thought
 3Influence
o 3.1Philosophy
 3.1.1Marcus Aurelius
 3.1.2Simplicius of Cilicia
 3.1.3Bernard Stiegler
o 3.2Literature
 3.2.1François Rabelais
o 3.3Military
 3.3.1James Stockdale
o 3.4Psychology
o 3.5Religion
o 3.6Acting
 4See also
 5Notes
 6Further reading
 7External links

Life[edit]
Epictetus was born AD 50,[2][3] presumably at Hierapolis, Phrygia.[4] The name his parents gave him is
unknown; the word epíktētos (ἐπίκτητος) in Greek simply means "gained" or "acquired"; [5] the Greek
philosopher Plato, in his Laws, uses the term as property that is "added to one's hereditary property".
[6]
 He spent his youth as a slave in Rome to Epaphroditos, a wealthy freedman and secretary
to Nero.[7]
Early in life, Epictetus acquired a passion for philosophy and, with the permission of his wealthy
owner, he studied Stoic philosophy under Musonius Rufus,[8] which allowed him to rise in
respectability as he grew more educated.[9] Somehow, he became crippled. Origen stated that his leg
was deliberately broken by his master. [10] Simplicius stated that he had been lame from childhood. [11]
Roman-era ruins at Nicopolis
Epictetus obtained his freedom sometime after the death of Nero in 68 A.D., [12] and he began to
teach philosophy in Rome. About 93 A.D. Emperor Domitian banished all philosophers from the city,
[13]
 and Epictetus went to Nicopolis in Epirus, Greece, where he founded a philosophical school.[14]
His most famous pupil, Arrian, studied under him when a young man (ca. AD 108) and claimed to
have written the famous Discourses from his lecture notes, which he argued should be considered
comparable to the Socratic literature.[15] Arrian describes Epictetus as being a powerful speaker who
could "induce his listener to feel just what Epictetus wanted him to feel." [16] Many eminent figures
sought conversations with him.[17] Emperor Hadrian was friendly with him,[18] and may have listened to
him speak at his school in Nicopolis.[19][20]
He lived a life of great simplicity, with few possessions. [11] He lived alone for a long time,[21] but in his
old age he adopted a friend's child who otherwise would have been left to die, and raised him with
the aid of a woman.[22] It is unclear whether Epictetus and she were married. [23] He died sometime
around 135 A.D.[24] After his death, according to Lucian, his oil lamp was purchased by an admirer for
3,000 drachmae.[25]

Thought[edit]

An eighteenth century engraving of Epictetus

No writings by Epictetus are known. His discourses were transcribed and compiled by his
pupil Arrian (author of the Anabasis Alexandri).[16] The main work is The Discourses, four books of
which have been preserved (out of the original eight). [26] Arrian also compiled a popular digest,
entitled the Enchiridion, or Handbook. In a preface to the Discourses that is addressed to Lucius
Gellius, Arrian states that "whatever I heard him say I used to write down, word for word, as best I
could, endeavouring to preserve it as a memorial, for my own future use, of his way of thinking and
the frankness of his speech."[16]
Epictetus maintains that the foundation of all philosophy is self-knowledge, that is, the conviction of
our ignorance and gullibility ought to be the first subject of our study. [27] Logic provides valid
reasoning and certainty in judgment, but it is subordinate to practical needs. [28] The first and most
necessary part of philosophy concerns the application of doctrine, for example, that people should
not lie. The second concerns reasons, e.g. why people should not lie. While the third, lastly,
examines and establishes the reasons.[29] This is the logical part, which finds reasons, shows what is
a reason, and that a given reason is a correct one. [29] This last part is necessary, but only on account
of the second, which again is rendered necessary by the first.[30]
Both the Discourses and the Enchiridion begin by distinguishing between those things in our power
(prohairetic things) and those things not in our power (aprohairetic things).[31]
That alone is in our power, which is our own work; and in this class are our opinions, impulses,
desires, and aversions. What, on the contrary, is not in our power, are our bodies, possessions,
glory, and power. Any delusion on this point leads to the greatest errors, misfortunes, and troubles,
and to the slavery of the soul.[32]
We have no power over external things, and the good that ought to be the object of our earnest
pursuit, is to be found only within ourselves.[33]
The determination between what is good and what is not good is made by the capacity for choice
(prohairesis).[34] Prohairesis allows us to act, and gives us the kind of freedom that only rational
animals have.[35] It is determined by our reason, which of all our faculties, sees and tests itself and
everything else.[36] It is the correct use of the impressions (phantasia) that bombard the mind that is in
our power:[37]