Discourses · Chapter
XI: About Purity (Cleanliness) explained
Epictetus argues that a love of purity is a distinguishing characteristic of humans, derived from the gods.
What happens
Epictetus argues that a love of purity is a distinguishing characteristic of humans, derived from the gods. He distinguishes between the purity of the soul, which comes from correct judgments, and bodily cleanliness, which is a social duty. He criticizes those who neglect bodily hygiene, using examples like Socrates and Diogenes to show that a philosopher should appear cheerful and clean, not filthy, so as not to deter others from philosophy. He emphasizes that while the body is only earth, one should still maintain cleanliness to avoid being disagreeable and to fulfill one's role as a social being.
Themes in this chapter
Social Duty and Friendship
Epictetus emphasizes that bodily cleanliness is a duty to others, as being dirty or stinking makes one disagreeable to associates and violates social bonds.
Rationality and Self-Examination
The chapter calls for examining one's judgments (the source of purity in the soul) and applying reason to care for the body appropriately.
Philosophy as Practical Discipline
Epictetus argues that philosophy should be lived visibly, including in bodily appearance, so as not to deter others from the pursuit of wisdom.
Characters to notice
- Socrates
Cited as an example of a philosopher who washed seldom but was clean and pleasant in appearance, loved for his character.
- Diogenes
Mentioned alongside Socrates as a philosopher who showed through his body that he lacked nothing and lived happily despite hardship.
- Aristophanes
Quoted for his comedic portrayal of Socrates as pale and unshod, though Epictetus notes this contradicts other accounts.
- Xenocrates
His words touched Polemon, who was a lover of beauty but sought it in the wrong place.
- Polemon
Mentioned as a lover of beauty who was redirected by Xenocrates' teaching.
Key passages
“The first then and highest purity is that which is in the soul; and we say the same of impurity. Now you could not discover the impurity of the soul as you could discover that of the body: but as to the soul, what else could you find in it than that which makes it filthy in respect to the acts which are her own?”
The most important purity is of the soul, which is not visible like bodily dirt. The soul's impurity comes from its own actions—desires, aversions, judgments—and is caused by bad opinions.
Epictetus distinguishes between physical and moral purity, locating true impurity in faulty reasoning.
“But if a man comes to me daubed with filth, dirty, with a moustache down to his knees, what can I say to him, by what kind of resemblance can I lead him on?”
If someone approaches me covered in dirt and with a long, unkempt beard, how can I find any common ground to guide him toward philosophy?
Epictetus argues that a philosopher's appearance should not repel others; a dirty appearance makes it hard to teach about beauty of the soul.
“See, ye men, that I have nothing, that I want nothing: see how I am without a house, and without a city, and an exile, if it happens to be so, and without a hearth I live more free from trouble and more happily than all of noble birth and than the rich.”
Look at me: I own nothing, need nothing, and even if I am homeless, exiled, and without a country, I live with less trouble and more happiness than the wealthy and well-born.
Epictetus presents the ideal philosopher as one who demonstrates contentment and freedom through his simple, disciplined life.