Discourses · Chapter
X: What Things We Ought to Despise, and What Things We Ought to Value explained
Epictetus argues that true good and evil lie only in what is within our power—our judgments, desires, and aversions—while external things like wealth, status, and even life itself are indifferent.
What happens
Epictetus argues that true good and evil lie only in what is within our power—our judgments, desires, and aversions—while external things like wealth, status, and even life itself are indifferent. He urges the reader to focus on managing their own ruling faculty, to accept all external events as given by God, and to face death with a clear conscience, having lived virtuously. The chapter contrasts the anxious pursuit of consulships and possessions with the tranquility of the Stoic who treats all appearances according to nature.
Themes in this chapter
Dichotomy of Control
Central to the chapter: Epictetus insists that good and evil reside only in what is within our power (judgments, desires, aversions), while external things are indifferent and to be accepted as given by God.
Providence and Acceptance
Epictetus models acceptance of divine will, thanking God for life and willingly returning all gifts, and views death as a natural harbor.
Characters to notice
- Epictetus
The primary speaker, delivering the discourse on what to value and despise.
- Hercules
Cited as an example of one who faced great challenges without anxiety, fighting boars and bad men.
- Patroclus
Mentioned as a friend whose death Achilles mourned, illustrating attachment to externals.
- Achilles
Referenced through Homer to show that even the noblest suffer when they lack right opinions.
- Automedon
Used as an example of a servant who can replace another in providing for one's needs.
Key passages
“The difficulties of all men are about external things; their helplessness is about externals. What shall I do, how will it be, how will it turn out, will this happen, will that? All these are the words of those who are turning themselves to things which are not within the power of the will.”
People's anxieties stem from fixating on external outcomes beyond their control, such as 'What will happen?' or 'How will it turn out?'
Epictetus identifies the root of human distress as misplaced concern for externals.
“If death surprises me when I am busy about these things, it is enough for me if I can stretch out my hands to God and say: The means which I have received from thee for seeing thy administration (of the world) and following it, I have not neglected: I have not dishonored thee by my acts.”
If death finds me engaged in self-improvement and virtuous action, I can face God with a clear conscience, having used my faculties well.
Epictetus presents the ideal Stoic deathbed speech, emphasizing gratitude and acceptance.
“You cannot both wish to be a consul and to have these things (the power of making such a dying speech), and to be eager to have lands, and these things also; and to be solicitous about slaves, and about yourself. But if you wish for anything which belongs to another, that which is your own is lost.”
You cannot simultaneously pursue external ambitions like the consulship and maintain inner freedom; chasing what is not yours forfeits your true self.
Epictetus warns that external desires conflict with Stoic tranquility.