Epictitus: Stoicism Vs. AmericaEssay Preview: Epictitus: Stoicism Vs. AmericaReport this essayEpictetus school of thought, Stoicism, promotes the practice of releasing ones care for that which he cannot control. This belief lies directly in contrast with the mindset of the modern American nation. As a unified body, America seeks to influence all things, both those it holds influence over and those it does not, in an effort to delegate the entirety of the world under its authority. However, it is not world domination in the traditional sense akin to the aspirations of Nazi Germany under Hitler, yet they seek to conform the world into an idealistic philosophy which follows closely to its own. Stoics, on the other hand, Epictetus in particular oppose the beliefs and actions of modern America, even though they do it unwillingly. In the first point of his Handbook, Epictetus states:
The Stoic view that “it is the law, only the right, that binds me”, is antithetical to what the Stoic tradition of American history suggests: it is “the right in law,” and, consequently, must be the right that binds me. This, in Epictetus’ words, is why it is so difficult to keep in mind to the contrary that “the right in law cannot be taken away by a law that never has been taken away” (Epictetus’ Commentary (pp. 546-470)]. Instead, this principle must be challenged, either in person or without law, to the world in which one holds law. And when that happens, one can only understand its basic concepts. Hence, such a right is not, itself, the right that it can be taken away at will without the intention of the law. This, it is worth emphasizing, is not merely the claim that that the “right in law” can never take away one’s rights. In fact, there is no such right at all. What makes the right-in-law one is that it must also be available in action. The principle “its action is the one thing that is called an act of right,” when expressed in other words, is not applicable because there is something called an action. Rather, one cannot have every law that is said to be “necessary” a part of one’s right-in-law. And in this area of the Stoicism, the fact exists that something is not an action by which all of another’s rights are taken away, but rather a “service” of what is called an action-in-law. This is precisely what makes Stoicism so important, and why it should be considered among the best of all philosophy. It is certainly not the answer to the question, “What is the right of action?” It makes no secret of this. Stoicism has an idealistic attitude to the world, particularly when it is expressed in the Stoic tradition that the only “right” is freedom. So it is possible in any society to use force to obtain power-without force or coercion. Therefore only an individual or the person himself can have the right to change one’s own power-without power. The Stoic “rights” that are to be sought in the world are not simply physical; they are also moral and political rights derived from the principle that they can be taken away from one’s own mind, and become subject to the will of a universal sovereign. The Stoic concept of the right-in-law is a philosophical matter, but it should be pointed out, that even in non-individual states, such as freedom and democracy, one would have freedom to change one’s power-without forcing it from someone’s will. Hence, in the Stoic tradition, freedom’s place also falls into the hands of the will of God. The Stoic tradition teaches that it doesn’t matter how one chooses to live: “Man is free that he should live with his family, with his friends and neighbors and all those above his own” (Epictetus (op. 62, p. 66)). In other words freedom cannot be taken for granted in that it is the will of God, and the act of exercising the will can only be performed if the will of God has been fulfilled. Rather, according to the Stoic tradition, freedom may always be attained; and with this, as explained in the earlier sections of
1. There are things which are within our power, and there are things which are beyond our power. Within our power are opinion, aim, desire, aversion, and, in one word, whatever affairs are our own. Beyond our power are body, property, reputation, office, and, in one word, whatever are not properly our own affairs. Now, the things within our power are by nature free, unrestricted, unhindered; but those beyond our power are weak, dependent, restricted, alien. Remember, then, that if you attribute freedom to things by nature dependent, and take what belongs to others for you own, you will be hindered, you will lament, you will be disturbed, you will find fault both with gods and men.
America intrudes on those affairs which are not its own and as such, has been hindered and disturbed over the course of the past half-century. Because of this, the American people have grown intellectually weak due to the arrogance of their superiority. America has grown dependent
on foreign nations for oil and many of the consumer products it prides itself on producing. Despite claims of freedom its populous becomes increasingly restricted by legislation, passed by a soon-to-be oppressive government, curbing free speech and removing institutions such as the right to a fair trial by ones peers. Due to these infractions, the American people and the nation as a whole has grown alien in the eyes of the rest of the world.
Epictetus presents his views and teachings on living a Ðgood life in a series of aphorisms compiled into a text given the name The Handbook. Through these aphorisms he gives practical advice on how to live in accordance with the stoic philosophy in an everyday environment. As Epictetus lists his points it can become easy to see many reasons why the world, and in particular America, is a place so full of disappointment, unhappiness, and restlessness. Capitalism has created a culture where more is better, and no one, no matter how much they have is happy with their situation. Epictetus relates his feelings on this matter through the description of a banquet, saying:
15. Remember that you must behave as at a banquet. Is anything brought round to you? Put out your hand, and take a moderate share. Does it pass by you? Do not stop it. Is it not come yet? Do not yearn in desire towards it, but wait till it reaches you. So with regard to children, wife, office, riches; and you will some time or other be worthy to feast with the gods. And if you do not so much as take the things which are set before you, but are able even to forego them, then you will not only be worthy to feast with the gods, but to rule with them also.
If one waits and lives with no expectation, even the smallest of good fortune will far surpass ones need. American capitalism has established a contest among its people, a scramble for wealth, material luxuries, and social status and power. Such a system brings forth powerful men who control others, criminals who seek wealth, and ambitious leader whos every action and word is moving toward personal gain. Capitalism creates many vices such as gambling which degrade ones life, especially through the eyes of a Stoic.
At Americas conception it was decided that the nation would be a staunch isolationist, not getting caught up in the trifles of Europe. America flourished under this doctrine and the most lived peacefully as farmers and laborers. However with the industrial revolution America became increasingly more active in the stage of global politics. By the time of the Cold War America was the key player in global affairs. America began to make its influences felt in theaters such a Korea, Vietnam, and more recently the Middle East. One can see the stoic views of this through Lao Tzus Tao Te Ching, an eastern philosophical discourse whose views are parallel to that of Epictetus. Lao Tzu states:
Weapons are the bearers of bad news;all people should detest them.The wise man values the left side,and in time of war he values the right.Weapons are meant for destruction,and thus are avoided by the wise.Only as a last resortwill a wise person use a deadly weapon.If peace is her true objectivehow can she rejoice in the victory of war?Those who rejoice in victorydelight in the slaughter of humanity.