Epictetus, Freedom, and Autonomia
I have a very distinct memory from last summer, sitting in a chair on our back porch and taking a break from my reading. I was looking at out lilac bush, just sitting there enjoying it and doing nothing really, and there was one lilac bloom in the bunch that stood out: it was lit up by a ray of light coming through the higher branches. The light somehow sanctified and accentuated it, like an actor under a spotlight or a jewel set higher in a broach. Yet it seemed like it was standing apart of its own accord- it reminded me of a knight bowing to a lady in a dusty book. I was suddenly struck by the fact that this inert thing was very much alive: that the whole bush was teeming with life, in spite of looking quite static. Then I laughed because it occurred to me that, sitting there staring at this bush, I probably looked pretty inert myself!
Less than a year later, I can just barely remember the moment, which has long passed. There is a melancholy in these moments, a sad sense of the uncontrollable movement of time that adds weight to my chest. It all gets away from you and, the more you try to keep hold of it, the more enslaved you are by circumstance. So, you decide instead to opt out of the struggle for power, because that’s what it is- the need of all living things to control their circumstances. You try to imitate perfect stillness, become the unravished bride of quietness, a work of art. I think all spirituality begins with this inward turn against the struggle for power- renouncing the need to control anything but your own disposition. All spirituality then would be inwardly ascetic and outwardly aesthetic.
If a young man should be an epicurean, an old man should be a stoic. The first point in the Enchiridion, the ‘Manual’ of Epictetus discussed here along with his Discourses, is exactly this renunciation of the struggle for power over all “indifferent” things: the body, possessions, reputation, status, and all things we cannot control anyway. It’s interesting that stoicism is so often associated with self-discipline when so much of it is about the sort of detachment we noted in Meister Eckhart. What can be controlled is our judgment, desire, will, the mental facilities- but we can conquer that inward empire only after renouncing all outward striving. There is less of ‘discipline’ here than dissociation.
Is this a “slave morality”? It would be easy to fault Epictetus because he does counsel indifferent submission to others. If they put your leg in chains, he tells you to say ‘it is only my leg; not even God can conquer my will”. It’s easy for us free men to say this, but remember that Epictetus was a slave before he was a philosopher- maybe a philosopher because he was a slave. ‘Epictetus’ means ‘owned man’. He was owned by Epaphroditus, a former slave himself, who served Nero, and later Domitian (while free) as a secretary of petitions- thus, Epictetus was familiar with the life of a slave and the inner court of power, both of which he describes in his teachings.
Before his manumission, Epictetus came to the philosophy of stoicism, first espoused by Zeno of Citium in the third century BC, which was for Epictetus the source of first freedom- the freedom to choose our lives. Over two millennium before existentialism, the stoics came to the conclusion that we choose who we will be. In the Discourses, Epictetus says something that sounds like Sartre: “First choose who you want to be and then act your part accordingly.” But essence proceeds existence here in some sense- there is a natural causality, and our will should be in line with the natural flow of things. He still sounds more like Mencius or Aquinas than any modern. Leo Strauss seems to make this point- that ethics divorced from natural law are purely modern, highly problematic, and logically inescapable- and I might offer the Epicureans as a counterexample, if they weren’t so damned problematic themselves. At any rate, Epictetus hates the Epicureans as much as any stoic.
I think Epictetus is drawing on the widespread Hellenic notion of autonomia, or ‘self-rule’. To define this as “autonomy” simply in terms of independence is to remove the ethical dimensions from the term, although it’s clearly a facet of the idea. Meanwhile, Foucault’s notion that Epictetus was an early theoretician of “technologies of the self” skimps a bit on his emphasis on freedom. Finally, we should avoid all attempts to define this as “self-management” in a sort of materialist “Epictetus and Your Business” sort of sense. Classical “economics” was centered on the household and seems, to me at least, prior to and lower than selfhood in the “autonomia” sense. I’m not convinced that Epictetus and Poor Richard had much in common- besides, what modern could take financial advice from a philosopher who saw his house being robbed as proof that he had too many nice things? This does raise the question though of whether Weber’s Protestant work ethic, something that probably didn’t survive past the 1920s at latest, was ever in any real way an ethics of sacrifice and restraint, as others have claimed.
At any rate, the salient point here seems to be that defining ‘autonomia’ as ‘self-rule’ suggests strongly that self-hood, instead of being something given or prior to awareness is, instead, a skill that we master over time- we teach ourselves to be ourselves.
So, what we end up with after renouncing externals is a sort of irreducible and inalienable freedom. Probably the leading proponent of Epictetus was Vice Admiral James Stockdale, who survived seven years in a Vietnamese prison camp by way of Epictetus. It’s often said that military personnel are the last stoics, although I’d make a few notes here. With Stockdale’s excellent writings excluded (along with Tom Wolfe’s book about Stockdale), many of the books about the stoicism of the warrior class suggest a moral superiority of military life over civilian life in a way that is reductive and militaristic. Civilians don’t bear the same responsibilities, duties, or pressures of soldiers- and we should be grateful for that. Secondly, while it’s true that soldiers are models of self-discipline and submission to a larger calling, Epictetus is talking ultimately about submitting to the will of God, not about a military calling. An army that renounced power would cease to exist.
Now, while he frequently talks about God, Epictetus means this in a much vaguer natural order sense than we would- more like when Socrates talks about God. He also talks frequently about Socrates, who is the real hero of his teachings, even more than Zeno or Chyrissipus; his legendary death is an illustration of the stoic ideal- even in prison, Socrates was radically free. There is no hint of an afterlife in Epictetus, and the stoics didn’t seem to believe in one, but there is still freedom from death- the philosopher is supposed to be indifferent towards death.
Finally, Epictetus is talking about the last freedom- freedom from time. It is impossible to keep a moment of time and block it off like a unit of space- I can’t rent that moment staring at the lilac bush on a summer afternoon. But it is possible to think the same thoughts over and over again and perfect the moment in memory, or aestheticize it in thought. In some sense, a philosopher is able to escape the time in which he is embedded and renounce the life drive without embracing the death drive. This is why I don’t think I could live a stoic life: there is too strong an urge to create or do something, while I still have the energy. On the one hand, I strongly suspect this urge is neurotic and driven by fears of mortality. On the other hand, what Socrates and Epictetus- not to mention Siddhartha Gautama!- advocate instead sounds too much like giving up altogether.
Thanks for a challenging article. A pleasure to read & think on for a while.Report
Thank you very much!
(And whew! Thank goodness somebody read it.)Report
I read it. And hated it!
No, I kid.
It did remind me of the title of one of Montaigne’s essays, “That to Study Philosophy Is to Learn to Die.”Report
Absolutely! This is why Socrates is such a superstar in Western philosophy. Of course, the same idea is there in the East too- I’ve read zen parables nearly identical to stories in Epictetus- if they threaten to cut off your head to demonstrate their strength, you offer your neck to them and demonstrate your strength. Of course, by none of these standards would I be enlightened!
I kid about people not reading these things. I usually just figure people read them but aren’t incensed enough to respond. It’s not exactly political dynamite. I did think of starting one with the words: “Are the Democrats or the Republicans responsible for the budget crisis? Read to the end to find out!”Report
It’s more that these are the kinds of things that require intelligent response… you know, that you have to let simmer for a while, then actually double-check whether what one says in reply is comprehensible/worthwhile. In blog-time, however, these things take the equivalent of several millennia. (Unrelated note: is there a way to stop the red squiggle from showing up under “millennia”? I just spent too long over-thinking the number of Ls and Ns in the word until I realized the comment box just doesn’t understand Latinate endings.)
Epicetus is a later than my period of knowledge … so I don’t as it happens, have much to say until something bubbles to the surface. Except that I think I may be too young to offer much up. I’m beginning to wish that I’d had, say, six months warning that I was about to recognize youthful intellectual arrogance for what it was. Just to take full advantage of it while there was still time.Report
Logan- I know what you mean about the delayed response- it takes me a while to absorb the stuff you post here in fact. Actually, I wasn’t explicit about it, but a lot of this post was inspired by the thing you posted on Proust recently- particularly the bits to do with time. I’m still rolling that one around in the old noggin.Report
Rufus, LOVED you post! I loved especially the
Wordsworthian first third–I was completely drawn in, absorbed, the lilacs bursting with beauty and life, sublime stillness but mad frenzy as well! If you could have only kept and sustained this train of thought and inspiration, you would have been on the verge of a masterpiece. but then you had to bring in, achhh, reality. Beatific, transcendent moments are very difficult to sustain. Five seconds of this experience are worth an entire lifetime, whatever pain and suffering accompany our journey. “In every temple of delight, Veiled melancholy has her sovereign shrine…”
And you completely blew me away with the Honorable Admiral Stockdale! A greater, wiser, more intelligent choice for Vice-President has never existed. When he opened that debate with the question “Who am I and why am I here?” That was it for me–sealed the deal. That any politician could be so utterly and transparently honest and deeply thoughtful, was extraordinary. Of course, the Liberal and Lefty multitudes went ballistic, just nuts. The smear campaign on this extremely intelligent, honorable, honest, courageous, Medal of Honor recipient, really went into overdrive. We, very sadly lost a great man and a great vice-presidential candidate. A damn, damn shame.
““I do not know whether I was then a man dreaming I was a butterfly, or whether I am now a butterfly dreaming I am a man”Report
Heidegger, I cherish your words of praise, especially as I know how easily you might have a sudden mood swing in the near future. As for Stockdale, he was a P.O.W. for seven years, so probably the media was easier to deal with by comparison.Report
I did think of starting one with the words: “Are the Democrats or the Republicans responsible for the budget crisis? Read to the end to find out!”
Then you could end the post with, “Yes.”Report
There’s also the Huffington Post method: “NSFW: The Truth about Epictetus AND topless pictures of Rihanna.”Report
or vice-versa.Report
I read it! It’s just a bit out of my area of knowledge, so I don’t feel like I have anything to contribute beyond just reading and absorbing.
Those first two paragraphs are beautiful, though.Report
Not that I am any expert on wisdom but I think that though I am unable to generate wisdom on my own part, I can recognize it when I see it (Potter Stewart-style).
If I’ve noticed any pattern at all, it’s that wisdom presents identically to “being really tired”.Report
I met up with Epictetus in the study of the New Testament. Both are written in koine Greek. Paul uses many of the same metaphors to describe life, the struggle to transcend desire and will, the need to live in the light of reason, the realm of the possible, the immanent God in whom we live and move and have our being.
Paul elevates virtue beyond its basis in the Torah as Epictetus elevates his beyond the Greek gods using Stoic techniques, but both are ultimately the philosophies of once-proud cultures coming to terms with foreign overlords.
Solzhenitsyn observed the only place in all of the USSR where men could speak their minds was in the gulags. “Bless you prison, bless you for being in my life. For there, lying upon the rotting prison straw, I came to realize that the object of life is not prosperity as we are made to believe, but the maturity of the human soul.”Report
These are great points. The thing I thought of with Paul is that both of them have moments of clarifying the original teacher’s doctrines as less transgressive than some of their contemporaries had taken them. Both Zeno and Christ are transgressive of the current order, no doubt, and I’d say all orders of power- but both Paul and Epictetus have to directly respond to those who might take them as being fully liberating and transgressive of all orders, including precisely the new order of law/guilt that each was initiating. I’m struggling to remember what passage I’m thinking of with Paul- I think it’s in Ecclesiastes, but I’ll look tonight. But it reminded me of a whole section of Epictetus in which he struggles against a common perception of the time that the Stoics wanted a sort of shared community of wives, which some saw as the logical outcome of what they taught about indifference towards romantic objects. The big difference is that I think Paul’s corrections are generally seen as correct and strengthening the original sermons, while Epictetus is sort of just lying about what Zeno said in his Republic.Report
Regarding your point in the last couple sentences of your piece, Pierre Hadot, in his book on Marcus Aurelius, makes this contrast between the Marcus and Aristo of Chios:
“As a matter of fact, the difference between Aristo and the other Stoics bore precisely on the very notion of “indifferent.” For Aristo, that which was indifferent was completely “undifferentiated”, and no element of daily life had any importance in and of itself. Such a view ran the risk of leading to a skeptical attitude such as that of Pyrrho, who was also indifferent to everything. Orthodox Stoics, while they recognized that the things which do not depend on us are indifferent, nevertheless admitted that we could attribute to them a moral value, by conceding the existence of political, social, and family obligations, linked to the needs of human nature in accordance with reasonable probability. This was the realm of the kathekonta, or duties, of which I will have more to say later. Marcus Aurelius, like Epictetus, allowed for the existence of this entire order of obligations and duties, which Aristo had denied.”
(from The Inner Citadel, pg. 71-72.)
Unfortunately I haven’t read enough of the Stoics to cite the primary sources supporting this, but I do seem to remember Marcus invoking the concept of duty quite often, which I could see as a justification for the sort of “doing something” you find lacking in Epictetus.Report