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.do not entreat"; unless there is a fitoccasion to irritate purposely the judges, as was the case with Socrates.And you, if youare preparing such a peroration, why do you wait, why do you obey the order to submit totrial? For if you wish to be crucified, wait and the cross will come: but if you choose tosubmit and to plead your cause as well as you can, you must do what is consistent withthis object, provided you maintain what is your own.For this reason also it is ridiculous to say, "Suggest something to me." What should Isuggest to you? "Well, form my mind so as to accommodate itself to any event." Why thatis just the same as if a man who is ignorant of letters should say, "Tell me what to writewhen any name is proposed to me." For if I should tell him to write Dion, and thenanother should come and propose to him not the name of Dion but that of Theon, whatwill be done? what will he write? But if you behave practiced writing, you are alsoprepared to write anything that is required.If you are not, what.can I now suggest? For ifcircumstances require something else, what will you say or what will you do? Remember,then, this general precept and you will need no suggestion.But if you gape after externals,you must of necessity ramble up and down in obedience to the will of your master.Andwho is the master? He who has the power over the things which you seek to gain or try toavoid.Chapter 3To those who recommend persons to philosophersDiogenes said well to one who asked from him letters of recommendation, "That you are aman he said, "he will know as soon as he sees you; and he will know whether you aregood or bad, if he is by experience skillful to distinguish the good and the bad; but if he isfile:///E|/E-Book/NAUKI SPO" ECZNE/FILOZOFIA/Epictetus/The Discourses/discourses.2.two.html (5 of 23)2009-10-03 15:11:39 The Internet Classics Archive | The Discourses by Epictetuswithout experience, he will never know, if I write to him ten thousand times." For it is justthe same as if a drachma asked to be recommended to a person to be tested.If he isskillful in testing silver, he will know what you are, for you will recommend yourself.Weought then in life also to have some skill as in the case of silver coin that a man may beable to say, like the judge of silver, "Bring me any drachma and I will test it." But in thecase of syllogisms I would say, "Bring any man that you please, and I will distinguish foryou the man who knows how to resolve syllogisms and the man who does not." Why?Because I know how to resolve syllogisms.I have the power, which a man must have whois able to discover those who have the power of resolving syllogisms.But in life how do Iact? At one time I call a thing good, and at another time bad.What is the reason? Thecontrary to that which is in the case of syllogisms, ignorance and inexperience.Chapter 4Against a person who had once been detected in adulteryAs Epictetus was saying that man is formed for fidelity, and that he who subverts fidelitysubverts the peculiar characteristic of men, there entered one of those who are consideredto be men of letters, who had once been detected in adultery in the city.Then Epictetuscontinued: But if we lay aside this fidelity for which we are formed and make designsagainst our neighbor's wife, what are we are we doing? What else but destroying andoverthrowing? Whom? The man of fidelity, the man of modesty, the man of sanctity.Isthis all? And are we not overthrowing neighbourhood, and friendship, and the community;and in what place are we putting ourselves? How shall I consider you, man? As aneighbour, as a friend? What kind of one? As a citizen? Wherein shall I trust you? So ifyou were an utensil so worthless that a man could not use you, you would be pitched outon the dung heaps, and no man would pick you up.But if, being a man, you are unable tofill any place which befits a man, what shall we do with you? For suppose that you cannothold the place of a friend, can you hold the place of a slave? And who will trust you? Areyou not then content that you also should be pitched somewhere on a dung heap, as auseless utensil, and a bit of dung? Then will you say, "No man, cares for me, a man ofletters"? They do not, because you are bad and useless.It is just as if the waspscomplained because no man cares for them, but all fly from them, and if a man can, hestrikes them and knocks them down.You have such a sting that you throw into troubleand pain any man that you wound with it.What would you have us do with you? Youhave no place where you can be put."What then, are not women common by nature?" So I say also; for a little pig is commonto all the invited guests, but when the portions have been distributed, go, if you think itright, and snatch up the portion of him who reclines next to you, or slyly steal it, or placeyour hand down by it and lay hold of it, and if you cannot tear away a bit of the meat,grease your fingers and lick them.A fine companion over cups, and Socratic guest indeed!"Well, is not the theatre common to the citizens?" When then they have taken their seats,come, if you think proper, and eject one of them.In this way women also are common byfile:///E|/E-Book/NAUKI SPO" ECZNE/FILOZOFIA/Epictetus/The Discourses/discourses.2.two.html (6 of 23)2009-10-03 15:11:39 The Internet Classics Archive | The Discourses by Epictetusnature.When, then, the legislator, like the master of a feast, has distributed them, will younot also look for your own portion and not filch and handle what belongs to another."ButI am a man of letters and understand Archedemus." Understand Archedemus then, and bean adulterer, and faithless, and instead of a man, be a wolf or an ape: for what is thedifference?Chapter 5How magnanimity is consistent with careThings themselves are indifferent; but the use of them is not indifferent.How then shall aman preserve firmness and tranquillity, and at the same time be careful and neither rashnor negligent? If he imitates those who play at dice.The counters are indifferent; the diceare indifferent.How do I know what the cast will be? But to use carefully and dexterouslythe cast of the dice, this is my business.Thus in life also the chief business is this:distinguish and separate things, and say, "Externals are not in my power: will is in mypower.Where shall I seek the good and the bad? Within, in the things which are my own."But in what does not belong to you call nothing either good or bad, or profit or damage oranything of the kind."What then? Should we use such things carelessly?" In no way: for this on the other handis bad for the faculty of the will, and consequently against nature; but we should actcarefully because the use is not indifferent and we should also act with firmness andfreedom from perturbations because the material is indifferent.For where the material isnot indifferent, there no man can hinder me nor compel me.Where I can be hindered andcompelled the obtaining of those things is not in my power, nor is it good or bad; but theuse is either bad or good, and the use is in my power.But it is difficult to mingle and tobring together these two things, the carefulness of him who is affected by the matter andthe firmness of him who has no regard for it; but it is not impossible; and if it is, happinessis impossible.But we should act as we do in the case of a voyage.What can I do? I canchoose the master of the ship, the sailors, the day, the opportunity.Then comes a storm [ Pobierz całość w formacie PDF ]
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.do not entreat"; unless there is a fitoccasion to irritate purposely the judges, as was the case with Socrates.And you, if youare preparing such a peroration, why do you wait, why do you obey the order to submit totrial? For if you wish to be crucified, wait and the cross will come: but if you choose tosubmit and to plead your cause as well as you can, you must do what is consistent withthis object, provided you maintain what is your own.For this reason also it is ridiculous to say, "Suggest something to me." What should Isuggest to you? "Well, form my mind so as to accommodate itself to any event." Why thatis just the same as if a man who is ignorant of letters should say, "Tell me what to writewhen any name is proposed to me." For if I should tell him to write Dion, and thenanother should come and propose to him not the name of Dion but that of Theon, whatwill be done? what will he write? But if you behave practiced writing, you are alsoprepared to write anything that is required.If you are not, what.can I now suggest? For ifcircumstances require something else, what will you say or what will you do? Remember,then, this general precept and you will need no suggestion.But if you gape after externals,you must of necessity ramble up and down in obedience to the will of your master.Andwho is the master? He who has the power over the things which you seek to gain or try toavoid.Chapter 3To those who recommend persons to philosophersDiogenes said well to one who asked from him letters of recommendation, "That you are aman he said, "he will know as soon as he sees you; and he will know whether you aregood or bad, if he is by experience skillful to distinguish the good and the bad; but if he isfile:///E|/E-Book/NAUKI SPO" ECZNE/FILOZOFIA/Epictetus/The Discourses/discourses.2.two.html (5 of 23)2009-10-03 15:11:39 The Internet Classics Archive | The Discourses by Epictetuswithout experience, he will never know, if I write to him ten thousand times." For it is justthe same as if a drachma asked to be recommended to a person to be tested.If he isskillful in testing silver, he will know what you are, for you will recommend yourself.Weought then in life also to have some skill as in the case of silver coin that a man may beable to say, like the judge of silver, "Bring me any drachma and I will test it." But in thecase of syllogisms I would say, "Bring any man that you please, and I will distinguish foryou the man who knows how to resolve syllogisms and the man who does not." Why?Because I know how to resolve syllogisms.I have the power, which a man must have whois able to discover those who have the power of resolving syllogisms.But in life how do Iact? At one time I call a thing good, and at another time bad.What is the reason? Thecontrary to that which is in the case of syllogisms, ignorance and inexperience.Chapter 4Against a person who had once been detected in adulteryAs Epictetus was saying that man is formed for fidelity, and that he who subverts fidelitysubverts the peculiar characteristic of men, there entered one of those who are consideredto be men of letters, who had once been detected in adultery in the city.Then Epictetuscontinued: But if we lay aside this fidelity for which we are formed and make designsagainst our neighbor's wife, what are we are we doing? What else but destroying andoverthrowing? Whom? The man of fidelity, the man of modesty, the man of sanctity.Isthis all? And are we not overthrowing neighbourhood, and friendship, and the community;and in what place are we putting ourselves? How shall I consider you, man? As aneighbour, as a friend? What kind of one? As a citizen? Wherein shall I trust you? So ifyou were an utensil so worthless that a man could not use you, you would be pitched outon the dung heaps, and no man would pick you up.But if, being a man, you are unable tofill any place which befits a man, what shall we do with you? For suppose that you cannothold the place of a friend, can you hold the place of a slave? And who will trust you? Areyou not then content that you also should be pitched somewhere on a dung heap, as auseless utensil, and a bit of dung? Then will you say, "No man, cares for me, a man ofletters"? They do not, because you are bad and useless.It is just as if the waspscomplained because no man cares for them, but all fly from them, and if a man can, hestrikes them and knocks them down.You have such a sting that you throw into troubleand pain any man that you wound with it.What would you have us do with you? Youhave no place where you can be put."What then, are not women common by nature?" So I say also; for a little pig is commonto all the invited guests, but when the portions have been distributed, go, if you think itright, and snatch up the portion of him who reclines next to you, or slyly steal it, or placeyour hand down by it and lay hold of it, and if you cannot tear away a bit of the meat,grease your fingers and lick them.A fine companion over cups, and Socratic guest indeed!"Well, is not the theatre common to the citizens?" When then they have taken their seats,come, if you think proper, and eject one of them.In this way women also are common byfile:///E|/E-Book/NAUKI SPO" ECZNE/FILOZOFIA/Epictetus/The Discourses/discourses.2.two.html (6 of 23)2009-10-03 15:11:39 The Internet Classics Archive | The Discourses by Epictetusnature.When, then, the legislator, like the master of a feast, has distributed them, will younot also look for your own portion and not filch and handle what belongs to another."ButI am a man of letters and understand Archedemus." Understand Archedemus then, and bean adulterer, and faithless, and instead of a man, be a wolf or an ape: for what is thedifference?Chapter 5How magnanimity is consistent with careThings themselves are indifferent; but the use of them is not indifferent.How then shall aman preserve firmness and tranquillity, and at the same time be careful and neither rashnor negligent? If he imitates those who play at dice.The counters are indifferent; the diceare indifferent.How do I know what the cast will be? But to use carefully and dexterouslythe cast of the dice, this is my business.Thus in life also the chief business is this:distinguish and separate things, and say, "Externals are not in my power: will is in mypower.Where shall I seek the good and the bad? Within, in the things which are my own."But in what does not belong to you call nothing either good or bad, or profit or damage oranything of the kind."What then? Should we use such things carelessly?" In no way: for this on the other handis bad for the faculty of the will, and consequently against nature; but we should actcarefully because the use is not indifferent and we should also act with firmness andfreedom from perturbations because the material is indifferent.For where the material isnot indifferent, there no man can hinder me nor compel me.Where I can be hindered andcompelled the obtaining of those things is not in my power, nor is it good or bad; but theuse is either bad or good, and the use is in my power.But it is difficult to mingle and tobring together these two things, the carefulness of him who is affected by the matter andthe firmness of him who has no regard for it; but it is not impossible; and if it is, happinessis impossible.But we should act as we do in the case of a voyage.What can I do? I canchoose the master of the ship, the sailors, the day, the opportunity.Then comes a storm [ Pobierz całość w formacie PDF ]