Discourses · Chapter
To the Administrator of the Free Cities Who Was an Epicurean explained
Epictetus confronts an Epicurean administrator, arguing that Epicurean philosophy—which prioritizes pleasure—undermines civic duty, marriage, and moral integrity.
What happens
Epictetus confronts an Epicurean administrator, arguing that Epicurean philosophy—which prioritizes pleasure—undermines civic duty, marriage, and moral integrity. He contrasts this with Stoic principles, emphasizing that true governance of rational beings requires guiding their desires and aversions toward what is profitable and virtuous, not coercing them through threats.
Themes in this chapter
Social Duty and Friendship
Epictetus argues that Epicurean doctrines are subversive to the state and families, emphasizing the Stoic duty to engage in public life, marry, and raise children.
Desire and Aversion
The chapter contrasts Epicurean pursuit of pleasure with Stoic discipline of desires and aversions, urging governance of rational beings by showing what is truly profitable.
Freedom and Slavery
Epictetus critiques the Epicurean administrator's use of coercive power (imprisonment, beatings) as unworthy of governing free rational animals, advocating instead for voluntary obedience to virtue.
Characters to notice
- Epictetus
Engages the Epicurean administrator in dialectic, challenging the Epicurean focus on pleasure and advocating for Stoic governance of rational beings.
- Socrates
Cited as a model governor of men who made others imitators of himself by subjecting their desires and aversions to reason.
- Zeus
Invoked as the ultimate authority whose ordinances should guide action, with punishment being the loss of fidelity and modesty.
- Maximus
Mentioned as an example of someone who sailed to Cassiope with his son, used to illustrate the inconsistency of Epicurean hedonism with virtuous action.
- Caesar
Referenced as the authority who appoints judges via codicil, highlighting the superficial basis of political power.
- Nero
Implied through the mention of powerful friends in Rome and the weakness of Greeks, reflecting the political context of the time.
Key passages
“If you would be a philosopher such as you ought to be, if a perfect philosopher, if consistent with your own doctrines, [you must act thus]. If you would not, you will not differ at all from us who are called Stoics; for we also say one thing, but we do another: we talk of the things which are beautiful (good), but we do what is base.”
If you truly follow Epicurean philosophy, you must act on its principles—pursuing pleasure without restraint. Otherwise, you are no better than hypocritical Stoics who preach virtue but act badly.
Epictetus uses reductio ad absurdum to expose the moral consequences of Epicurean hedonism.
“Govern us as rational animals: show us what is profitable to us, and we will follow it: show us what is unprofitable, and we will turn away from it. Make us imitators of yourself, as Socrates made men imitators of himself.”
Rule us as reasoning beings by demonstrating what benefits us, and we will obey willingly. Be a model like Socrates, who inspired others to follow his example.
Epictetus contrasts coercive power with rational persuasion, the hallmark of Stoic leadership.
“As Zeus has ordained, so act: if you do not act so, you will feel the penalty, you will be punished.—What will be the punishment? Nothing else than not having done your duty: you will lose the character of fidelity, modesty, propriety. Do not look for greater penalties than these.”
Act according to divine will; failure brings its own punishment—the loss of your integrity, honor, and decency. No greater penalty exists.
Epictetus redefines punishment as internal moral degradation rather than external coercion.
