By Keith Seddon
This new translation of 2 works, one by means of Epictetus and the opposite by means of Cebes, old Greek philosophers of the Imperial interval, are offered in new translations of clear, trouble-free English.
In this book, readers will how one can maintain emotional concord and a ‘good movement of lifestyles’ no matter what fortune may possibly carry in shop for them.
This glossy English translation of the whole Handbook is supported via and includes:
* the 1st thorough statement on the grounds that that of Simplicius, 1500 years in the past * an in depth creation * broad word list * index of keyword phrases * chapter-by-chapter dialogue of subject matters * precious tables that make clear Stoic moral doctrines as a look.
Accompanying the Handbook is the Tablet of Cebes, a curious and interesting textual content. In entire distinction, but complementing the Handbook’s extra traditional philosophical presentation, the capsule exhibits development to philosophical knowledge as a trip via a panorama inhabited via personifications of happiness, fortune, the virtues and vices.
Read or Download Epictetus' Handbook and the Tablet of Cebes: Guides to Stoic Living PDF
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Extra resources for Epictetus' Handbook and the Tablet of Cebes: Guides to Stoic Living
Example text
This is the most important concept in Epictetus’ moral teaching. 1–2) he means this in an absolute sense. For Epictetus, for something to depend on us, to be in our power, in our control, or up to us, this must be so invariably and always. 1 we are told that these things include our bodies, our possessions, our reputations and status, and ‘whatever is not our own doing’ (comprising, I take it, the actions of other people, and such things as the 34 Handbook Chapter 1 weather, the atomic weight of gold, and so forth).
If we do not do this, the inevitable result is that we will continue to desire what we may fail to obtain or lose once we have it, and in consequence suffer the unhappiness of emotional disquiet (or worse). And as is the common experience of all people at some time or other, when we are in the grip of such emotions we run the risk of becoming blind to the best course of action, even when construed in terms of pursuing ‘external’ things. The Stoic prokoptôn, in contrast, sets their hopes on excellence, recognising that this is where their power over things lies.
1 Epictetus offers a diagnosis of human misfortune and misery. We are unfortunate and miserable, he says, when our desires are frustrated and when we have to suffer that to which we are averse. The slip into medical analogy with the term ‘diagnosis’ is deliberate. 31), to which their students come to be cured of their ills. It is the task of Stoic ethics to provide diagnosis, prognosis, and treatment. The prognosis is clear and stark: we will be miserable so long as we continue seeking to avoid sickness, death, and poverty (and by implication anything else to which we are averse).