# XIII: On Anxiety (Solicitude) explained — Discourses

> Chapter companion for Discourses by Epictetus.

## What happens

Epictetus argues that anxiety arises from wanting things outside our control, such as the approval of others or the favor of powerful figures. He contrasts the confidence that comes from practiced skill with the fear that comes from ignorance of what is truly good or bad. Using examples of a lute player, Socrates, Diogenes, and Zeno, he shows that the philosopher, who focuses only on what is within his own power, remains fearless and free.

## Themes in this chapter

### Dichotomy of Control

The entire chapter is built on the distinction between what is in our power (our own judgments and actions) and what is not (others' opinions, Caesar's will, applause). Anxiety is the direct result of desiring what is not in our power.

### Desire and Aversion

Epictetus diagnoses anxiety as a disorder of desire and aversion: we desire applause and fear disapproval, both of which are external. The remedy is to align desire and aversion only with what is within our control.

## Character check-ins

### Epictetus

Delivers the discourse on anxiety, diagnosing its root in misplaced desire for externals.

### Socrates

Cited as a model of confident speaking before tyrants, judges, and in prison.

### Diogenes

Cited as a model of confident speaking before Alexander, pirates, and his buyer.

### Zeno

Example of a philosopher who was not anxious when meeting Antigonus because he valued nothing that Antigonus could control.

### Antigonus

Contrasted with Zeno: he was anxious because he wished to please Zeno, which was outside his power.

## Key lines

> When I see a man anxious, I say: What does this man want? If he did not want something which is not in his power, how could he be anxious?

Anxiety always reveals a desire for something outside our control.

_Epictetus' diagnostic principle: anxiety is a symptom of misplaced desire._

> For this reason when Zeno was going to meet Antigonus, he was not anxious, for Antigonus had no power over any of the things which Zeno admired; and Zeno did not care for those things over which Antigonus had power.

Zeno felt no fear before a king because he valued nothing the king could give or take away.

_Illustrates the Stoic ideal of inner freedom through proper valuation._

> But we are anxious about our poor body, our little property, about the will of Caesar; but not anxious about things internal.

We worry about our health, wealth, and the emperor's favor, but not about the state of our own character.

_Highlights the inversion of priorities that causes anxiety._

## Links

- HTML: https://www.betterreads.online/discover/discourses_se/chapters/xiii-on-anxiety-solicitude
- Book: https://www.betterreads.online/discover/discourses_se
- All chapters: https://www.betterreads.online/discover/discourses_se/chapters