The Manual
The essential handbook of Stoic philosophy. In 52 short sections, Epictetus sets out the single most important idea in Stoicism: distinguish what is in your power from what is not, and concern yourself only with the former.
Start reading in Tinct →- Chapter 1Section 1
- Chapter 2Section 2
- Chapter 3Section 3
- Chapter 4Section 4
- Chapter 5Section 5
- Chapter 6Section 6
- Chapter 7Section 7
- Chapter 8Section 8
- Chapter 9Section 9
- Chapter 10Section 10
- Chapter 11Section 11
- Chapter 12Section 12
- Chapter 13Section 13
- Chapter 14Section 14
- Chapter 15Section 15
- Chapter 16Section 16
- Chapter 17Section 17
- Chapter 18Section 18
- Chapter 19Section 19
- Chapter 20Section 20
- Chapter 21Section 21
- Chapter 22Section 22
- Chapter 23Section 23
- Chapter 24Section 24
- Chapter 25Section 25
- Chapter 26Section 26
- Chapter 27Section 27
- Chapter 28Section 28
- Chapter 29Section 29
- Chapter 30Section 30
- Chapter 31Section 31
- Chapter 32Section 32
- Chapter 33Section 33
- Chapter 34Section 34
- Chapter 35Section 35
- Chapter 36Section 36
- Chapter 37Section 37
- Chapter 38Section 38
- Chapter 39Section 39
- Chapter 40Section 40
- Chapter 41Section 41
- Chapter 42Section 42
- Chapter 43Section 43
- Chapter 44Section 44
- Chapter 45Section 45
- Chapter 46Section 46
- Chapter 47Section 47
- Chapter 48Section 48
- Chapter 49Section 49
- Chapter 50Section 50
- Chapter 51Section 51
- Chapter 52Section 52
Section 1
Of things some are in our power, and others are not. In our power are opinion, movement towards a thing, desire, aversion, turning from a thing; and in a word, whatever are our acts. Not in our power are the body, property, reputation, offices (magisterial power), and in a word, whatever are not our own acts. And the things in our power are by nature free, not subject to restraint or hindrance; but the things not in our power are weak, slavish, subject to restraint, in the power of others. Remember then, that if you think the things which are by nature slavish to be free, and the things which are in the power of others to be your own, you will be hindered, you will lament, you will be disturbed, you will blame both gods and men; but if you think that only which is your own to be your own, and if you think that what is another’s, as it really is, belongs to another, no man will ever compel you, no man will hinder you, you will never blame any man, you will accuse no man, you will do nothing involuntarily (against your will), no man will harm you, you will have no enemy, for you will not suffer any harm.
If then you desire (aim at) such great things remember that you must not (attempt to) lay hold of them with a small effort; but you must leave alone some things entirely, and postpone others for the present. But if you wish for these things also (such great things), and power (office) and wealth, perhaps you will not gain even these very things (power and wealth) because you aim also at those former things (such great things); certainly you will fail in those things through which alone happiness and freedom are secured. Straightway then practise saying to every harsh appearance: You are an appearance, and in no manner what you appear to be. Then examine it by the rules which you possess, and by this first and chiefly, whether it relates to the things which are in our power or to things which are not in our power; and if it relates to anything which is not in our power, be ready to say that it does not concern you.