Chapter 29: On constancy.
The essence of good and of evil lies in an attitude of the will.
What are external things then?
They are materials for the will, in dealing with which it will find its own good or evil.
How will it find its good?
If it does not value overmuch the things that it deals with. For its judgements on matters presented to it, if they be right, make the will good, and if crooked and perverse make it bad.
This law God has ordained, and says, “If you want anything good, get it from yourself."
—from Epictetus, Discourses 1.29
Epictetus has quite the knack for encapsulating Stoic principles, and here is another example I find myself referring to whenever my mood begins to sink.
His firm, no-nonsense style may offend our current sensibilities, and yet I believe that to be a very part of its merit, for I must learn that even when the truth stings, it is meant to lift me up, not to bring me down.
Every creature is good according to its own nature, not according to the nature of another, and so it follows that my human good is in the exercise of my own judgments.
Just as it would be odd to say that a horse is good because of its saddle, so it is ridiculous to insist that a man is good through the accidents of his circumstances.
Are the conditions of the world therefore irrelevant to happiness? Not at all, though they serve merely as opportunities for the virtues, instead of being substitutes for the virtues. Whatever may happen, however pleasant or painful, is always an occasion to act with understanding and love, a relative means to an absolute end.
How will I choose to face the vagaries of fortune? I decide that, and no one else can do it for me.
I feel inclined to throw up my hands in despair at this point, as I’m not sure how to begin such a monumental endeavor. Must some hidden wisdom be revealed? Are there secret methods of meditation required? There are no special tricks; there is simply a sincere and abiding commitment to honing my attitude.
Sweeping concepts alone won’t cut it, and I should calmly and carefully examine each and every particular impression that comes my way.
Is the presence or the absence of the object swaying my sense of right or wrong? Are my passions getting ahead of my principles? If so, it is time to regroup, since I am surrendering my conscience for convenience.
Even as I can make all sorts of excuses, and feign confusion, I know full well on the inside when I am trying to have it both ways. A sound estimation cannot admit of duplicity, even if I am just trying to fool myself. The purity of my intentions proceeds from the integrity of my thinking.
Providence made me with reason and will, such that my fulfillment depends upon my self-reliance, not in providing more “stuff”, but by taking responsibility for my actions.
Note how the maxim Epictetus offers is about gaining the good from oneself, as distinct from acquiring it for oneself. The toughness of the righteous man is worlds away from the toughness of the grasping man.
Epictetus has quite the knack for encapsulating Stoic principles, and here is another example I find myself referring to whenever my mood begins to sink.
His firm, no-nonsense style may offend our current sensibilities, and yet I believe that to be a very part of its merit, for I must learn that even when the truth stings, it is meant to lift me up, not to bring me down.
Every creature is good according to its own nature, not according to the nature of another, and so it follows that my human good is in the exercise of my own judgments.
Just as it would be odd to say that a horse is good because of its saddle, so it is ridiculous to insist that a man is good through the accidents of his circumstances.
Are the conditions of the world therefore irrelevant to happiness? Not at all, though they serve merely as opportunities for the virtues, instead of being substitutes for the virtues. Whatever may happen, however pleasant or painful, is always an occasion to act with understanding and love, a relative means to an absolute end.
How will I choose to face the vagaries of fortune? I decide that, and no one else can do it for me.
I feel inclined to throw up my hands in despair at this point, as I’m not sure how to begin such a monumental endeavor. Must some hidden wisdom be revealed? Are there secret methods of meditation required? There are no special tricks; there is simply a sincere and abiding commitment to honing my attitude.
Sweeping concepts alone won’t cut it, and I should calmly and carefully examine each and every particular impression that comes my way.
Is the presence or the absence of the object swaying my sense of right or wrong? Are my passions getting ahead of my principles? If so, it is time to regroup, since I am surrendering my conscience for convenience.
Even as I can make all sorts of excuses, and feign confusion, I know full well on the inside when I am trying to have it both ways. A sound estimation cannot admit of duplicity, even if I am just trying to fool myself. The purity of my intentions proceeds from the integrity of my thinking.
Providence made me with reason and will, such that my fulfillment depends upon my self-reliance, not in providing more “stuff”, but by taking responsibility for my actions.
Note how the maxim Epictetus offers is about gaining the good from oneself, as distinct from acquiring it for oneself. The toughness of the righteous man is worlds away from the toughness of the grasping man.
—Reflection written in 5/2001
No comments:
Post a Comment