The Enchiridion

The text of the second edition is a reprint of the first edition except for a few minor corrections in style, punctuation, and spelling, which have been revised to conform to current American usage.

The editorial staff of the publishers has added a few explanatory notes which are set in brackets and marked “Ed.”

O.P.

INTRODUCTION

The little book by Epictetus called Enchiridion or “manual” has played a disproportionately large role in the rise of modern attitudes and modern philosophy. As soon as it had been translated into the vernacular languages, it became a bestseller among independent intellectuals, among anti-Christian thinkers, and among philosophers of a subjective cast. Montaigne had a copy of the Enchiridion among his books. Pascal violently rejected the megalomaniac pride of the Stoic philosopher. Frederick the Great carried the book with him on all campaigns. It was a source of inspiration and encouragement to Anthony, Earl of Shaftesbury, in the serious illness which ended only in his death; many pages of his diaries contain passages copied from the Enchiridion. It has been studied and widely quoted by Scottish philosophers like Francis Hutcheson, Adam Smith, and Adam Ferguson who valued Stoic moral philosophy for its reconciliation of social dependency and personal independence.

That there was a rebirth of Stoicism in the centuries of rebirth which marked the emergence of the modern age was not mere chance. Philosophical, moral, and social conditions of the time united to cause it. Roman Stoicism had been developed in times of despotism as a philosophy of lonely and courageous souls who had recognized the redeeming power of philosophical reason in all the moral and social purposes of life. Philosophy as a way of life makes men free. It is the last ditch stand of liberty in a world of servitude. Many elements in the new age led to thought which had structural affinity with Roman Stoicism. Modern times had created the independent thinker, the free intellectual in a secular civilization. Modern times had destroyed medieval liberties and had established the new despotism of the absolute state supported by ecclesiastical authority. Modern philosophies continued the basic trend in Stoicism in making the subjective consciousness the foundation of philosophy. The Stoic emphasis on moral problems was also appealing in an era of rapid transition when all the values which had previously been taken for granted were questioned and reconsidered.

While it is interesting to observe how varied were the effects produced by this small volume, this epitome of the Stoic system of moral philosophy, these effects seem still more remarkable when we consider that it was not intended to be a philosophical treatise on Stoicism for students. It was, rather, to be a guide for the advanced student of Stoicism to show him the best roads toward the goal of becoming a true philosopher. Thus Epictetus and his Enchiridion have a unique position in Roman Stoicism. Seneca and Marcus Aurelius had selected Stoic philosophy as the most adequate system for expressing their existential problems of independence, solitude, and history. In this enterprise, Seneca made tremendous strides toward the insights of social psychology as a by-product of his consciousness of decadence (in this he was close to Nietzsche), but he was not primarily concerned with the unity of the Stoic system. Marcus Aurelius changed the philosophical doctrine into the regimen of the lonesome ruler. In contrast to both, Epictetus was teaching Stoic philosophy as a doctrine and as a way of life. The Enchiridion is a summary of theoretical and applied Stoicism.