Discourses · Chapter
Of the Things Which Are in Our Power, and Not in Our Power explained
Epictetus introduces the foundational Stoic distinction between what is within our power (the right use of appearances, desire, aversion, pursuit, avoidance) and what is not (body, property, reputation, office).
What happens
Epictetus introduces the foundational Stoic distinction between what is within our power (the right use of appearances, desire, aversion, pursuit, avoidance) and what is not (body, property, reputation, office). He argues that only the rational faculty can examine itself and all other faculties, and that the gods have placed this alone under our control. Using examples from Lateranus, Agrippinus, and Thrasea, he illustrates how to face death, exile, and chains with cheerfulness and contentment, because the will cannot be overpowered even by Zeus.
Themes in this chapter
Dichotomy of Control
The central theme of the chapter: distinguishing what is in our power (rational choice, use of impressions) from what is not (body, property, life, death).
Freedom and Slavery
True freedom is achieved by recognizing that the will cannot be enslaved; even chains and exile cannot touch the inner self.
Philosophy as Practical Discipline
Philosophy is not abstract theory but daily meditation and exercise in applying the dichotomy of control to real-life situations like death, imprisonment, and exile.
Characters to notice
- Epictetus
The speaker and teacher, presenting the core Stoic doctrine of control.
- Zeus
Quoted as addressing Epictetus, explaining why only the rational faculty is given in our power.
- Agrippinus
Exemplifies Stoic composure: upon hearing his trial and condemnation, he continues his exercise and goes to dine.
- Nero
The emperor who ordered Lateranus to be beheaded.
- Epaphroditus
Nero's freedman who visited Lateranus before his execution.
- Aeolus
Mentioned as the manager of the winds, illustrating that external events are not in our power.
Key passages
“Of all the faculties (except that which I shall soon mention), you will find not one which is capable of contemplating itself, and, consequently, not capable either of approving or disapproving.”
No human ability except reason can examine itself or judge its own operations.
Epictetus establishes the unique self-reflective nature of the rational faculty.
“What then should a man have in readiness in such circumstances? What else than this? What is mine, and what is not mine; and what is permitted to me, and what is not permitted to me.”
In the face of death or torture, one must be prepared with the knowledge of what belongs to oneself and what does not.
The core practical question of Stoic preparedness.
“You may fetter my leg, but my will not even Zeus himself can overpower.”
You can chain my body, but my choice and intention remain free and invincible.
A classic statement of Stoic invincibility of the inner self.
“This it is to have studied what a man ought to study; to have made desire, aversion, free from hindrance, and free from all that a man would avoid.”
True study results in desires and aversions that cannot be blocked or frustrated.
The goal of Stoic training is to align one's desires with what is within one's control.