< Epictetus < Epiktetos
The Discourses Söylemleri
By Epictetus Epiktetos By .
The Discourses Söylemleri
By Epictetus Epiktetos By
Table of Contents İçindekiler
Book One Bir kitap
Chapter 1 Bölüm 1
Of the things which are in our Power, and not in our Bizim Güç bulunmaktadır şeyler değil ve bizim Power Güç
Of all the faculties, you will find not one which is capable of Tüm fakültelerin, değil biri yeteneğine sahiptir bulacaksınız contemplating itself; and, consequently, not capable either of approving kendini düşündüğünü ve dolayısıyla, yetenekli değil ya Onay or disapproving. veya onaylamaz. How far does the grammatic art possess the contemplating Ne kadar grammatic sanat yok sahip contemplating power? güç? As far as forming a judgement about what is written and spoken. Bildiğim kadarıyla ne yazılı ve sözlü hakkında bir yargı oluşturarak. And how far music? Ve ne kadar müzik? As far as judging about melody. Olduğunc melodi hakkında yargılama. Does either of them Ya bunların mu then contemplate itself? sonra kendini düşünmek? By no means. Hiçbir şekilde. But when you must write something Ama ne zaman bir şey yazmak gerekir to your friend, grammar will tell you what words you must write; but whether arkadaşınıza, dilbilgisi yazmak gerekir ne kelime söyleyeceğim ama olsun you should write or not, grammar will not tell you. veya, dilbilgisi size vermez yazmalısınız. And so it is with music Ve böylece müzik ile as to musical sounds; but whether you should sing at the present time and Müzik sesleri olarak, ama ister şimdiki zamanda ve şarkı gerekir play on the lute, or do neither, music will not tell you. ud, veya oyun, müzik öğrenemezsiniz de yok. What faculty Ne fakülte then will tell you? o zaman söyleyecek? That which contemplates both itself and all other things. Bu da hem kendisi ve diğer her şeyden contemplates. And what is this faculty? Peki bu öğretim nedir? The rational faculty; for this is the only faculty Rasyonel öğretim; bu sadece fakültesidir that we have received which examines itself, what it is, and what power ki bu, kendini ele almış onu, ne gücü ne olduğunu it has, and what is the value of this gift, and examines all other faculties: bu, ve bu ne hediye değeri, ve tüm diğer fakülte inceliyor: for what else is there which tells us that golden things are beautiful, için başka ne var ki, o altın şeyler güzel, bize anlatıyor for they do not say so themselves? onlar kendilerini Öyle denmez? Evidently it is the faculty which is Anlaşılan o olan fakültesidir capable of judging of appearances. Rolleri yargılama yeteneğine sahip. What else judges of music, grammar, Başka ne müzik, dilbilgisi hakimleri, and other faculties, proves their uses and points out the occasions for ve diğer fakülte, günler için dışarı kendi kullanır ve puan kanıtlıyor using them? istimal onları? Nothing else. Başka bir şey.
As then it was fit to be so, that which is best of all and supreme Sonra, uygun olduğu için, hangi bütün yüce ve en iyisi olmak over all is the only thing which the gods have placed in our power, the Tüm tanrılar bizim güç, koyduğunuz tek şey right use of appearances; but all other things they have not placed in görünüşe sağ kullanılması; ancak yerleştirilen değil tüm diğer şeyler our power. Güç. Was it because they did not choose? Çünkü onlar seçmedi miydi? I indeed think that, if Gerçekten de düşünüyorum, eğer they had been able, they would have put these other things also in our Onlar, onlar koymak olur bu diğer şeyler de mümkün vardı bizim power, but they certainly could not. güç, ama kesinlikle yapamadı. For as we exist on the earth, and Için biz yeryüzünde ve biri are bound to such a body and to such companions, how was it possible for Böyle bir vücut ve bu tür arkadaşları, nasıl mümkün was it bağlıdırlar us not to be hindered as to these things by externals? bizim gibi dış bu şeylere engel olmak değil mi?
But what says Zeus? Ama ne Zeus diyor? "Epictetus, if it were possible, I would have "Epiktetos, eğer mümkün olsaydı, ben olurdu made both your little body and your little property free and not exposed hem küçük beden ve küçük mülkiyet ve serbest maruz değil yapılan to hindrance. engel için. But now be not ignorant of this: this body is not yours, Ama şimdi bu cahil olamaz: Bu vücut senin değil, but it is clay finely tempered. ama kil ince görüldü. And since I was not able to do for you Ve Senin için yapmak mümkün değildi what I have mentioned, I have given you a small portion of us, this faculty ne söz var, bize küçük bir bölümü, bu fakülte verdik of pursuing an object and avoiding it, and the faculty of desire and aversion, Bir nesneyi takip ve kaçınarak ve arzu ve nefret ve Fakültesi'nin and, in a word, the faculty of using the appearances of things; and if ve, bir kelime, şeyin görünüşe kullanarak fakülte ve eğer you will take care of this faculty and consider it your only possession, Bu öğretim ilgilenir ve o tek göz önünde bulundurma, you will never be hindered, never meet with impediments; you will not lament, sen, engelleri ile bir araya asla; you won't lament, engel asla you will not blame, you will not flatter any person." sen, herhangi bir kişi düz olmaz suçlama değildir. "
"Well, do these seem to you small matters?" "Eh, bu size küçük konularda görünebilir?" I hope not. Umarım değildir. "Be content "Içerik Be with them then and pray to the gods." But now when it is in our power to onları daha sonra dua ve tanrılar ile. "Ama artık bizim iktidara olduğunu look after one thing, and to attach ourselves to it, we prefer to look bir şey, ve sonra kendimizi eklemek bakarsak bakmak için tercih after many things, and to be bound to many things, to the body and to property, çok şey, ve sonrasında birçok şeyi bağlı olarak, beden ve mal için, and to brother and to friend, and to child and to slave. ve arkadaşına kardeşi ve, çocuk ve köle için. Since, then, we Yana, o zaman, biz are bound to many things, we are depressed by them and dragged down. birçok şey bağlı, biz onlar tarafından Depresyonda olan ve aşağı sürüklenen. For Için this reason, when the weather is not fit for sailing, we sit down and torment Bu nedenle, ne zaman hava yelken uygun değilse, otur ve işkence ourselves, and continually look out to see what wind is blowing. kendimizi ve sürekli esen rüzgar ne olduğunu görmek için dikkat. "It is "It is north." What is that to us? "When will the west wind blow?" When it shall kuzey. "Bize ne bu?" Ne zaman batı rüzgar darbe? "Ne zaman bir eder choose, my good man, or when it shall please AEolus; for God has not made seçerseniz, benim iyi bir adam, ya da zaman AEolus mutlu eder; Tanrı vermiş değil you the manager of the winds, but AEolus. rüzgar size yöneticisi, ama AEolus. What then? Ya sonra? We must make the best Biz iyi yapmak gerekir use that we can of the things which are in our power, and use the rest kullanabilirsiniz ki hangi bizim iktidarda olan şeyler, ve diğer kullanım according to their nature. kendi özelliğine göre. What is their nature then? Ne doğaları gereği o zaman? As God may God gibi olabilir please. lütfen.
"Must I, then, alone have my head cut off?" "Ben, o zaman, yalnız kafamı olmalı kesti?" What, would you have Ne, olur all men lose their heads that you may be consoled? bütün insanlar başlarını size teselli olabilir kaybeder? Will you not stretch Değil streç Will out your neck as Lateranus did at Rome when Nero ordered him to be beheaded? olarak Lateranus Roma'da yaptı dışarı senin boyun ne Nero sanığın, idam mi? For when he had stretched out his neck, and received a feeble blow, which Için o, boynunu uzattı vardı ve zayıf bir darbe almış olan made him draw it in for a moment, he stretched it out again. ona bir an için çizmek yapılmış, tekrar dışarı uzanıyordu. And a little Ve biraz before, when he was visited by Epaphroditus, Nero's freedman, who asked önce, o Epaphroditus, Nero'nun Freedman, kim sordu tarafından ziyaret edildi him about the cause of offense which he had given, he said, "If I choose seçersem which he vermişti suç onu hakkında neden, dedi, " to tell anything, I will tell your master." , senin ana söyleyeceğim şey söylemek için. "
What then should a man have in readiness in such circumstances? Ne o bir adam gibi durumlarda hazır olmalı? What else than "What is mine, and what is not mine; and permitted to me, What else "daha ne benim, ne benim değil ve bana izin, and what is not permitted to me." I must die. Must I then die lamenting? ve ne bana izin verilmez. "ölmek gerekir. Daha sonra lamenting Must Die? I must be put in chains. Ben zincirleri koymak gerekir. Must I then also lament? Olmalıdır Sonra da ağıt? I must go into exile. Ben sürgüne gitmek gerekir. Does any man then hinder me from going with smiles and cheerfulness and Herhangi bir adam daha sonra gülümsüyor ve neşe ile devam Bana engel mi contentment? kanaat? "Tell me the secret which you possess." "Bana hangi sahip gizli söyle." I will not, for this I won't, bunun için is in my power. benim güç bulunmaktadır. "But I will put you in chains." "Ama zincirler size koyacağız." Man, what are you talking Man, you talking ne about? hakkında? Me in chains? Beni zincire? You may fetter my leg, but my will not even Zeus himself , Ancak benim bacak köstek olabilir isteğime bile kendini Zeus can overpower. overpower olabilir. "I will throw you into prison." "Ben hapse atmak size" dedi. My poor body, you mean. Zavallı beden, demek. "I will cut your head off." "Ben senin başını kesecektir." When, then, have I told you that my head alone Zaman, o zaman, sana söyledim bu benim baş tek başına cannot be cut off? kesilmiş olamaz? These are the things which philosophers should meditate Bu filozoflar hangi meditasyon gereken şeyler var on, which they should write daily, in which they should exercise , onlar, bunların egzersiz gereken günlük yazma gerektiğini themselves. kendilerini.
Thrasea used to say, "I would rather be killed to-day than banished Daha sürgüne Thrasea to say, "Ben oldukça için şehit olacağını gün kullanılan to-morrow." What, then, did Rufus say to him? "If you choose death as the yarın. "Ne o zaman, Rufus mi onu söyleyin?" Eğer olarak ölüm seçin heavier misfortune, how great is the folly of your choice? ağır talihsiz, ne kadar büyük seçtiğiniz çılgınlık nedir? But if, as the Ancak, gibi lighter, who has given you the choice? , size seçim verdi hafif? Will you not study to be content İçerik için çalışma Won't with that which has been given to you?" Hangi size verildi? "
What, then, did Agrippinus say? Ne, sonra, Agrippinus dedin? He said, "I am not a hindrance Dedi, "Ben engel değilim" dedi to myself." When it was reported to him that his trial was going on in Ne zaman ona onun davası içinde gidiyordu bildirildi kendime. " the Senate, he said, "I hope it may turn out well; but it is the fifth Senato, dedi, "Ben de dışarı çıkarmak olabilir umut dedi ama beşinci hour of the day"- this was the time when he was used to exercise himself Günün saati "- Bu zaman kendisi egzersiz için kullanılır oldu and then take the cold bath- "let us go and take our exercise." ve sonra soğuk banyo almak "gitmemize ve egzersiz atalım." After he Sonra had taken his exercise, one comes and tells him, "You have been condemned." onun egzersiz almıştı, biri gelir ve söyler, "Sen mahkum edilmiştir." "To banishment," he replies, "or to death?" "Sürgün için," dedi, "ya da ölüm yanıt?" "To banishment." "Için sürgün." "What about "Peki my property?" "It is not taken from you." "Let us go to Aricia then," he Arazimden? "" Bu size alınmış değil. "" bizi Aricia o zaman gidelim, "diye said, "and dine." , "dedi ve yemek."
This it is to have studied what a man ought to study; to have made Inceledik Bu onun ne bir adam gerektiğini çalışma; yapmış desire, aversion, free from hindrance, and free from all that a man would arzu, tiksinme, engel ücretsiz ve ücretsiz tüm gelen bir adam olur avoid. sakınmak. I must die. Ölmek gerekir. If now, I am ready to die. Eğer şimdi, ölmeye hazırım. If, after a short time, I Eğer, kısa bir süre sonra, ben now dine because it is the dinner-hour; after this I will then die. Şu anda çünkü yemek saatlik bir dine, bu sonra sonra ölecek. How? Nasıl? Like a man who gives up what belongs to another. Kim ne kadar başka ait veren bir adam gibi.
Chapter 2 Bölüm 2
How a Man on every occasion can maintain his Proper Nasıl her seferinde a Man koruyabilirsiniz onun Uygun Character Karakter
To the rational animal only is the irrational intolerable; but Sadece mantıksız dayanılmaz bir rasyonel hayvan için, ama that which is rational is tolerable. yani tolere edilebilir olduğu mantıklıdır. Blows are not naturally intolerable. Blows doğal dayanılmaz değildir. "How is that?" "Ne bu?" See how the Lacedaemonians endure whipping when they have Nasıl Lacedaemonians zaman var kamçılama tahammül bak learned that whipping is consistent with reason. Bu whipping nedeni ile tutarlı olduğunu öğrendim. "To hang yourself is not "Kendinizi asmak için değil intolerable." When, then, you have the opinion that it is rational, you dayanılmaz. "Ne zaman, o zaman, bu görüş, rasyonel olup olmadığını size go and hang yourself. gidip kendiniz asmak. In short, if we observe, we shall find that the animal Kısacası, eğer biz gözlemlemek, biz bulmak zorundadır ki hayvan man is pained by nothing so much as by that which is irrational; and, on adam hiçbir şey tarafından çok fazla olarak bu mantıksız tarafından üzgün olduğunu ve üzerinde the contrary, attracted to nothing so much as to that which is Aksine, hiçbir şey için çok fazla olarak yani çekici rational. rasyonel.
But the rational and the irrational appear such in a different Ancak ve mantıksız görünür gibi farklı bir rasyonel way to different persons, just as the good and the bad, the profitable ve kötü, karlı iyi gibi farklı kişilik yol, and the unprofitable. ve kârsız. For this reason, particularly, we need discipline, Bu nedenle, özellikle, biz, disiplin gerek in order to learn how to adapt the preconception of the rational and the sırayla nasıl ve rasyonel bir önyargı adapte öğrenmek için irrational to the several things conformably to nature. bazı şeylere conformably doğaya mantıksız. But in order to Ama sipariş için determine the rational and the irrational, we use not only the of external ve irrasyonel rasyonel belirlersek, sadece kullanım harici bir things, but we consider also what is appropriate to each person. şeyler, ama düşündüğümüz de, her bir kişi için uygundur. For to Için one man it is consistent with reason to hold a chamber pot for another, başka bir lazımlık tutmak için neden tutarlı bir adam, and to look to this only, that if he does not hold it, he will receive ve bu sadece, eğer o tutmadığı için, o alacaksınız bakmak stripes, and he will not receive his food: but if he shall hold the pot, çizgiler ve onun yiyecek almazsınız: ama eğer o pot tutmak zorundadır, he will not suffer anything hard or disagreeable. o şey sert veya nahoş acı değildir. But to another man not Ama başka bir adam değil only does the holding of a chamber pot appear intolerable for himself, kendisi için, dayanılmaz görünür sadece bir oda pot tutan yok but intolerable also for him to allow another to do this office for him. ama aynı zamanda onun için onun için bu ofisi yapmak için başka bir izin için tahammül edilemez. If, then, you ask me whether you should hold the chamber pot or not, I Eğer, o zaman, isteyip lazımlık veya tutmak gerektiğini sorduğum shall say to you that the receiving of food is worth more than the not sizin için yiyecek almaya daha önemli değildir diyelim receiving of it, and the being scourged is a greater indignity than not bunu, ve alma scourged olmamak daha büyük bir saygısızlık olduğunu being scourged; so that if you measure your interests by these things, scourged olmak; böylece eğer bunlarla ilgi ölçmek, go and hold the chamber pot. gidip lazımlık tutun. "But this," you say, "would not be worthy "Ama bu," sen, "olmaz demek yakışır of me." Well, then, it is you who must introduce this consideration into beni. "Peki öyleyse, bu size kim içine bu dikkate tanıtmak zorunluluktur the inquiry, not I; for it is you who know yourself, how much you are worth için kim, kendiniz olduğunu bilirler sorgulama, I; değer ne kadar değil to yourself, and at what price you sell yourself; for men sell themselves ne kendiniz satmak kendiniz ve de fiyat; erkeklerin kendilerini satmak at various prices. çeşitli fiyatlarla.
For this reason, when Florus was deliberating whether he should Olup o olmalıdır Bu nedenle, ne zaman Florus deliberating oldu go down to Nero's spectacles and also perform in them himself, Agrippinus aşağı Nero'nun gözlük gidecek ve onlara kendini, Agrippinus performans said to him, "Go down": and when Florus asked Agrippinus, "Why do not you ona şöyle dedi, "aşağı" git ve ne zaman Florus Agrippinus sordu, "Neden diyorsanız go down?" Agrippinus replied, "Because I do not even deliberate about the aşağı gidiyor? "Agrippinus," Ben bile hakkında kasten yok Çünkü yanıtladı matter." For he who has once brought himself to deliberate about such matters, matter. "Çünkü bir zamanlar bu tür konularda kasten kendisini getirdi, and to calculate the value of external things, comes very near to those ve bu çok yakın gelir dış şeylerin değerini hesaplamak için who have forgotten their own character. Kendi karakteri unuttum. For why do you ask me the question, Neden sen bana soru soruyorsun whether death is preferable or life? olup ölüm tercih edilir veya hayat? I say "life." Ben "hayat" diyor. "Pain or pleasure?" "Ağrı veya zevk?" I say "pleasure." Ben "zevk" diyor. But if I do not take a part in the tragic acting, I shall Ama eğer trajik oyunculuk rol almazlarsa, I Shall have my head struck off. benim kafasını vurdu var. Go then and take a part, but I will not. Sonra gidin ve katılmak, ama I won't. "Why?" "Neden?" Because you consider yourself to be only one thread of those which are Çünkü sizin o hangi olan tek bir iplik olarak düşünün in the tunic. tunik içinde. Well then it was fitting for you to take care how you should Iyi o zaman sizin için ne yapmanız gerekir dikkatli uygun olarak be like the rest of men, just as the thread has no design to be anything erkeklerin geri kalanı gibi, tıpkı iplik şey için herhangi bir tasarıma sahip olmak superior to the other threads. diğer parçacığı üstün. But I wish to be purple, that small part Ama, küçük mor bir parçası olmak istiyoruz which is bright, and makes all the rest appear graceful and beautiful. Bu, parlak ve her şey yapar görünen zarif ve güzel. Why then do you tell me to make myself like the many? Neden o zaman çok gibi kendim yapmak bana anlatıyorsun? and if I do, how ve eğer, nasıl shall I still be purple? Hala mor olacaktır?
Priscus Helvidius also saw this, and acted conformably. Priscus Helvidius da görüp conformably davranıyordu. For when Için zaman Vespasian sent and commanded him not to go into the senate, he replied, Vespasian gönderildi ve ona senato girmek değil emretti, dedi, "It is in your power not to allow me to be a member of the senate, but "Bu sizin güç beni senato üyesi izin vermek için değil, fakat so long as I am, I must go in." "Well, go in then," says the emperor, "but sürece ben, ben içeri "" Eh, o zaman gitmek gitmeliyiz, "imparator" diyor ama say nothing." "Do not ask my opinion, and I will be silent." "But I must hiçbir şey söylüyorlar. "Bence sorma, ben sessiz olacak." "Ama gerekir ask your opinion." "And I must say what I think right." "But if you do, Sizce sorun. "" Ve ben sağ ne düşündüğünüzü söylemeliyim. "" Ama eğer yapmak I shall put you to death." "When then did I tell you that I am immortal? Ben ölüme sen koymak zorundadır. "Zaman sonra ben ölümsüz am sana? You will do your part, and I will do mine: it is your part to kill; it Siz kendinize düşeni yapacak ve ben benim yapacağım: bu sizin öldürmek için, bu yüzden bu is mine to die, but not in fear: yours to banish me; mine to depart without ölmek benim, ama korkuyla değil: senin beni kovmak için; olmadan yola mayın sorrow." sorrow. "
What good then did Priscus do, who was only a single person? İyi o zaman Priscus, yapmak olan tek bir kişi vardı sadece mi? And Ve what good does the purple do for the toga? ne iyi toga mor ne için yapar? Why, what else than this, that Neden, ne bu, daha da it is conspicuous in the toga as purple, and is displayed also as a fine o mor gibi toga, ve göze çarpan da güzel olarak görüntülenir example to all other things? diğer şeyler örneğin? But in such circumstances another would have Ancak böyle durumlarda başka olurdu replied to Caesar who forbade him to enter the senate, "I thank you for onu senato girmek için yasakladı Sezar'a yanıtladı, "I thank you sparing me." But such a man Vespasian would not even have forbidden to Beni tutumlu. "Ama böyle bir adam Vespasian'ın bile yasak olmazdı enter the senate, for he knew that he would either sit there like an earthen Senato girmek için, kendisinin ya burada bir toprak gibi oturup biliyordu vessel, or, if he spoke, he would say what Caesar wished, and add even kap, veya, eğer o konuştu, o Sezar ne istediğini söyler ve hatta eklemek more. daha fazla.
In this way an athlete also acted who was in danger of dying unless Bu şekilde bir atlet ayrıca ölme riski taşıdığını hareket olmadığı sürece his private parts were amputated. onun özel parçaları kesilmiş edildi. His brother came to the athlete, who Kardeşi atlet, kim geldi was a philosopher, and said, "Come, brother, what are you going to do? Bir filozof, ve, "kardeşim, ne yapacaksın gel dedi? Shall we amputate this member and return to the gymnasium?" But the athlete Shall We bu üyesi ve spor salonu dönmek kesmek? "Ama atlet persisted in his resolution and died. kendi kararında direndi ve öldü. When some one asked Epictetus how Bazı bir Epiktetos sordu nasıl he did this, as an athlete or a philosopher, "As a man," Epictetus replied, o, bir atlet veya bir filozof olarak, "bir adam olarak," Epiktetos, yanıtladı bunu "and a man who had been proclaimed among the athletes at the Olympic games "ve kim Olimpiyat Oyunları'nda sporcular arasında ilan edilmiş bir adam and had contended in them, a man who had been familiar with such a place, ve onlara, kim Böyle bir yerde aşina olan bir adam vardı contended and not merely anointed in Baton's school. ve sadece Baton okulunda olan Anointed değil. Another would have allowed even Başka bir izin bile olurdu his head to be cut off, if he could have lived without it. Eğer o olmadan yaşamış olabilir başını kesmek gerekir. Such is that Ifadesi regard to character which is so strong in those who have been accustomed Bu yüzden o kim alışık olan güçlü bir karakter bakımından to introduce it of themselves and conjoined with other things into their kendilerini onu tanıtmak ve içine başka şeyler ile yapışık onların deliberations." müzakerelerden. "
"Come, then, Epictetus, shave yourself." ", Sonra gel, Epiktetos, kendini tıraş." "If I am a philosopher," "Eğer bir filozof," am I answer, "I will not shave myself." Ben, "Ben tıraş olmayacak cevaplayabilirsiniz." "But I will take off your head?" "Ama kafanı sürer?" If Eğer that will do you any good, take it off. Herhangi bir iyi gelecek, onu alın.
Some person asked, "How then shall every man among us perceive Bazı kişi, "Ne o aramızda her erkek algılamak zorundadır sordu what is suitable to his character?" How, he replied, does the bull alone, ne onun karakterine uygundur? "Nasıl, diye cevap verdi yalnız boğa yok when the lion has attacked, discover his own powers and put himself forward zaman aslan saldırdı, kendi güçlerini keşfetmeye ve ileri kendini koymak in defense of the whole herd? Bütün sürünün savunma? It is plain that with the powers the perception Sade olduğu yetkileri algı ile of having them is immediately conjoined; and, therefore, whoever of us onları hemen yapışık sahip olduğunu ve bu nedenle her kim bizden has such powers will not be ignorant of them. onları cahil olmayacak gibi yetkileri vardır. Now a bull is not made suddenly, Şimdi bir boğa aniden, yapılmadığında nor a brave man; but we must discipline ourselves in the winter for the ne de cesur bir adam, ama için kışın biz gereken disiplin kendimizi summer campaign, and not rashly run upon that which does not concern yaz kampanyası ve hesapsızca yani ilgilendirmez bindirmek değil us. biz.
Only consider at what price you sell your own will; if for no other Sadece ne kendi ecek satmak fiyata düşünün; eğer için başka reason, at least for this, that you sell it not for a small sum. Bu en azından nedenle, bu küçük bir toplamı için değil satmak. But that Ama bu which is great and superior perhaps belongs to Socrates and such as are Bu büyük ve üstün ve belki de Sokrates gibi ait olan like him. onun gibi. "Why then, if we are naturally such, are not a very great number "Neden sonra, eğer doğal gibi, bir çok büyük sayı değildir of us like him?" Is it true then that all horses become swift, that all Bizi like him? "Doğru mu o zaman bütün atlar hızlı olmak, tüm dogs are skilled in tracking footprints? köpek ayak izleri takip beceri? "What, then, since I am naturally "Ne, o zaman beri doğal pm dull, shall I, for this reason, take no pains?" I hope not. Epictetus is mat, olur ben, bu nedenle, hiçbir özen? "Ben. Epiktetos değil umut yok not superior to Socrates; but if he is not inferior, this is enough for Sokrates üstün değil ama eğer aşağı değil, yeterli için me; for I shall never be a Milo, and yet I do not neglect my body; nor me; için bir Milo ve asla eder henüz benim vücut ihmal etmeyin; ne de shall I be a Croesus, and yet I do not neglect my property; nor, in a word, Bir Karun ve olacaktır ama ben mal ihmal etmez; ne de bir kelime, do we neglect looking after anything because we despair of reaching the yapmak biz ihmal şey bakıldığı ulaşma çünkü umutsuzluk highest degree. en yüksek derece.
Chapter 3 Bölüm 3
How a man should proceed from the principle of God being the father Nasıl bir adam Tanrı'nın ilkesi baba olmaktan sürdürmesi gerektiğini of all men to the rest geri kalan tüm erkeklerin
If a man should be able to assent to this doctrine as he ought, Eğer bir adam için bu doktrini kabul etmek gerekir olarak o gerektiğini, that we are all sprung from God in an especial manner, and that God is hepimiz Tanrı'nın bir especial şekilde ve esnek olan bu God the father both of men and of gods, I suppose that he would never have erkek ve tanrıların her ikisinin de babası, Ben onun asla varsayalım any ignoble or mean thoughts about himself. kendisi hakkında herhangi bir küçültücü veya düşünce demek. But if Caesar should adopt Ama eğer Sezar benimsemelidir you, no one could endure your arrogance; and if you know that you are the sen, hiç kimse küstahlık dayanabileceği ve eğer sen olduğunu biliyorum son of Zeus, will you not be elated? Zeus'un oğlu, sen mutlu olmayacak? Yet we do not so; but since these Ancak bu kadar etmez; ancak bu yana two things are mingled in the generation of man, body in common with the iki şey adam, ortak vücudun nesilde ile karıştırılmış olan animals, and reason and intelligence in common with the gods, many incline hayvanlar ve akıl ve zeka tanrıları ile ortak birçok eğim to this kinship, which is miserable and mortal; and some few to that which hangi sefil ve ölümlü bu akrabalık, için; ve bazı birkaç hangi bir is divine and happy. ilahi ve mutlu. Since then it is of necessity that every man uses O günden bu zorunluluğun her insanın kullandığı everything according to the opinion which he has about it, those, the few, onun hakkında da vardır görüşüne göre her şey, bu,, az who think that they are formed for fidelity and modesty and a sure use kim ki sadakat ve tevazu ve emin kullanımı için oluşturulmuş olduğunu düşünüyor of appearances have no mean or ignoble thoughts about themselves; but with Rolleri kendileri hakkında hayır demek veya aşağılayıcı düşünceleri vardır; ancak the many it is quite the contrary. birçok oldukça aykırı. For they say, "What am I? A poor, miserable Için derler, "Ne am I? A, zavallı yoksul man, with my wretched bit of flesh." Wretched. Indeed; but you possess eti benim sefil bit adam. "Wretched. Gerçekten; ancak sahip something better than your "bit of flesh." şey et senin "biraz daha iyi." Why then do you neglect that Neden o zaman ihmal yaptın bunu which is better, and why do you attach yourself to this? olan ve daha iyi neden bu kendinizi eklerim?
Through this kinship with the flesh, some of us inclining to it Eti bu akrabalık sayesinde, bazılarımız ona eğme become like wolves, faithless and treacherous and mischievous: some become kurt, imansız ve hain ve yaramaz gibi olmak: bazı haline like lions, savage and untamed; but the greater part of us become foxes aslan, vahşi ve evcilleşmemiş gibi, ama bizim daha büyük parçası haline tilki and other worse animals. ve diğer kötü hayvanlar. For what else is a slanderer and a malignant man Ne başka bir iftiracı ve kötü huylu bir adamdır than a fox, or some other more wretched and meaner animal? bir tilki ya göre biraz daha fazla ve Meaner hayvan sefil başka? See, then, and , Sonra, ve bak take care that you do not become some one of these miserable take care ki bu sefil bazı bir olmazlar things. şeyler.
Chapter 4 Bölüm 4
Of progress or improvement Ilerleme veya iyileştirme
He who is making progress, having learned from philosophers that Kim, filozoflar öğrendim sahip ilerleme olduğunu desire means the desire of good things, and aversion means aversion from arzu iyi şeyler arzu anlamına gelir ve nefrete nefret anlamına gelen bad things; having learned too that happiness and tranquillity are not kötü şeyler; de bu mutluluk ve huzur değildir öğrendim sahip attainable by man otherwise than by not failing to obtain what he desires, adam tarafından aksi halde ne o arzularını elde etmek için başarısız daha ulaşılabilir and not falling into that which he would avoid; such a man takes from himself ve onun düşmesini engellemek istiyorsunuz değil; böyle bir adam kendisi alır desire altogether and defers it, but he employs his aversion only on things arzu tamamen ve Girmesini Erteledi, ama şeyler sadece onun hoşlanmama istihdam which are dependent on his will. Bu vasiyeti bağlıdır. For if he attempts to avoid anything independent Çünkü eğer bir şey bağımsız önlemek için çalışır of his will, he knows that sometimes he will fall in with something which onun irade, o bazen bir şey ile düşecek bilir hangi he wishes to avoid, and he will be unhappy. o kaçınmak isteyen ve o mutsuz olacaktır. Now if virtue promises good Şimdi eğer erdem iyi söz fortune and tranquillity and happiness, certainly also the progress toward servet ve huzur ve mutluluk, kesinlikle de doğru ilerleme virtue is progress toward each of these things. erdem her bunlar doğru bir ilerleme kaydedilmemiştir. For it is always true that Için her zaman doğru olduğunu to whatever point the perfecting of anything leads us, progress is an approach için her türlü şey mükemmel ulaşabilirsiniz, ilerleme bir yaklaşım noktası toward this point. Bu noktada doğru.
How then do we admit that virtue is such as I have said, and yet Nasıl o zaman gibi ben ve henüz söylediler o erdem olduğunu kabul yapmak seek progress in other things and make a display of it? diğer şeyler ilerleme aramak ve bir ekran yapmak? What is the product Ne ürün of virtue? erdem? Tranquillity. Tranquillity. Who then makes improvement? Daha sonra iyileşme yapan nedir? It is he who has read Kimin okuduğu olmasıdır many books of Chrysippus? Chrysippus birçok kitaplar? But does virtue consist in having understood Ama erdem yok da anlaşıldığı sahip oluşur Chrysippus? Chrysippus? If this is so, progress is clearly nothing else than knowing Eğer bu kadar ise, ilerleme açıkça bilmek başka bir şey daha var a great deal of Chrysippus. Chrysippus büyük bir. But now we admit that virtue produces one thing. Ama şimdi o erdem bir şey itiraf üretir. and we declare that approaching near to it is another thing, namely, progress ve biz bunu başka bir şey, yani, ilerleme yakınlarındaki yaklaşırken ilan or improvement. veya iyileştirme. "Such a person," says one, "is already able to read Chrysippus "Böyle bir kişi," diyor biri, "zaten Chrysippus okuyabilecek by himself." Indeed, sir, you are making great progress. What kind of progress? kendisi tarafından. "Gerçekten de, efendim, harika bir ilerleme kaydedilmektedir. ilerlemenin ne tür? But why do you mock the man? Ama neden adam alay mı? Why do you draw him away from the perception Neden algı onu uzaklaşmak yapmak of his own misfortunes? kendi talihsizlikler mi? Will you not show him the effect of virtue that Sen ona erdem etki eder misiniz bu he may learn where to look for improvement? o nerede iyileştirme aramaya öğrenebiliriz? Seek it there, wretch, where Orada, sefil, o Seek nerede your work lies. Çalışmanızı yatıyor. And where is your work? Ve nerede iş nedir? In desire and in aversion, that Arzu ve nefret, ve bu you may not be disappointed in your desire, and that you may not fall into sizin arzu, ve hayal kırıklığı olabilir sizin düşmek olmayabilir that which you would avoid; in your pursuit and avoiding, that you commit bu da kaçınmak olacaktır; senin peşinde ve kaçınarak, size taahhüt no error; in assent and suspension of assent, that you be not deceived. hata; rıza ve onayı durdurulması, bu sizi kandırmışlar olamaz. The first things, and the most necessary, are those which I have named. İlk şeyler ve en gerekli, bu hangi I adlı yoktur. But if with trembling and lamentation you seek not to fall into that which Ama eğer titreme ve değil aramak feryat düşmek ile yani you avoid, tell me how you are improving. sen, bana nasıl gelişiyordu kaçının.
Do you then show me your improvement in these things? Daha sonra bunları sizin iyileşme bana gösterebilir misiniz? If I were Eğer ben, talking to an athlete, I should say, "Show me your shoulders"; and then bir atlet konuşurken ben, "Göster bana yüklenmek" demeli ve sonra he might say, "Here are my halteres." dedi, "İşte benim halteres vardır diyebilirsiniz." You and your halteres look to that. Size ve halteres olduğu için sabırsızlanıyoruz. I should reply, "I wish to see the effect of the halteres." Ben, "Keşke halteres etkisini görmek cevaplamak gerekir." So, when you Yani, say: "Take the treatise on the active powers, and see how I have studied De ki: "etkin güçlere, tez alın ve bakın nasıl inceledik it." I reply, "Slave, I am not inquiring about this, but how you exercise it. "Ben," Slave yanıt, ben bu konuda, ama meraklı değilim nasıl egzersiz pursuit and avoidance, desire and aversion, how your design and purpose kovalama ve kaçınma, arzu ve nefret, nasıl tasarım ve amaç and prepare yourself, whether conformably to nature or not. ve, ister conformably doğa ya da kendinizi hazırlamak. If conformably, Eğer conformably, give me evidence of it, and I will say that you are making progress: but Beni bunun kanıtı vermek, ve size ilerleme kaydedilmektedir diyecekler ama if not conformably, be gone, and not only expound your books, but write değilse conformably, gitti olmak sadece kitap yorumlamak değil, yazmak such books yourself; and what will you gain by it? Bu kitap kendinizi ve ne onun tarafından kazanacaktır? Do you not know that Bilmiyor musun the whole book costs only five denarii? bütün kitabı sadece beş denarii maliyeti? Does then the expounder seem to Sonra expounder mu görünüyor be worth more than five denarii? beşten fazla denarii değer mi? Never, then, look for the matter itself Asla, daha sonra, konu kendisine bakmak in one place, and progress toward it in another." tek bir yerde ve doğru ilerlemenin bir başka. "
Where then is progress? Nerede o zaman ilerleme nedir? If any of you, withdrawing himself from Sizden, kendini geri çekilme externals, turns to his own will to exercise it and to improve it by labour, dış, kendi iradesine bu egzersiz dönüyor ve işgücü bunu geliştirmek, so as to make it conformable to nature, elevated, free, unrestrained, unimpeded, böylece o itaatkâr doğa, yükseltilmiş, ücretsiz, sınırsız, engelsiz, yapmak faithful, modest; and if he has learned that he who desires or avoids the , mütevazı sadık ve eğer o öğrendi ki kim arzular veya önler things which are not in his power can neither be faithful nor free, but Bu onun gücü olmayan şeyleri ne sadık edilip serbest, ama of necessity he must change with them and be tossed about with them as zorunluluk onları ile değiştirmeniz gerekir onları olduğu gibi fırlattı olmak in a tempest, and of necessity must subject himself to others who have bir fırtına, ve gerekliliği kim olanlara kendini tabi olmalıdır the power to procure or prevent what he desires or would avoid; finally, güç tedarik veya ne dilediği önlemek veya engellemek istiyorsunuz; nihayet, when he rises in the morning, if he observes and keeps these rules, bathes o sabah yükselir, eğer gözlemler ve bu kurallar, banyoları tutar as a man of fidelity, eats as a modest man; in like manner, if in every sadakat bir adam olarak mütevazı bir adam olarak yiyor; şekilde, eğer her gibi matter that occurs he works out his chief principles as the runner does onun başlıca ilkelerine inşaat dışarı oluşur madde koşucusu olarak yok with reference to running, and the trainer of the voice with reference çalışan referans ve başvuru ile ses eğitmeni ile to the voice- this is the man who truly makes progress, and this is the sesini bu kim gerçekten ilerleme yapan adam ve bu bir man who has not traveled in vain. kim boşuna yolculuk değildir adam. But if he has strained his efforts to Ama eğer onun çabalarına gerginliğe yol açtı the practice of reading books, and labours only at this, and has traveled okuma kitap uygulama ve çalışmalarının bu sadece at ve seyahat etti for this, I tell him to return home immediately, and not to neglect his Bunun için, hemen eve dönmek ve ihmal değil ona söyle onun affairs there; for this for which he has traveled is nothing. işler var, bu da onun için seyahat etti göre değildir. But the other Ancak diğer thing is something, to study how a man can rid his life of lamentation şey bir şey, nasıl bir adam feryat onun hayatını kurtarmak için incelemektir and groaning, and saying, "Woe to me," and "wretched that I am," and to ve inliyordu ve söyleyerek, "Yazıklar olsun bana" ve "ben" ve am sefil için rid it also of misfortune and disappointment and to learn what death is, Ayrıca talihsiz ve hayal kırıklığı ve kurtulmak ne ölüm öğrenmek için, and exile, and prison, and poison, that he may be able to say when he is ve sürgün ve hapishane, ve zehir, onun o olduğunu söylemek mümkün olabilir in fetters, "Dear Crito, if it is the will of the gods that it be so, let pranga olarak, "Sevgili Crito, eğer tanrıların olacak böyle olması kadar, almaktadır it be so"; and not to say, "Wretched am I, an old man; have I kept my gray o kadar "ve" Wretched, yaşlı bir adam ben; benim gri devam söylemek olmamak hairs for this?" Who is it that speaks thus? Do you think that I shall Bunun için kıllar? "Kim o böylece konuşan nedir? o I Shall düşünüyor musunuz name some man of no repute and of low condition? yok saymak ve düşük durumun bazı adam ad? Does not Priam say this? Değil Priam mı söylüyorum? Does not OEdipus say this? Doesn't Oedipus bu say? Nay, all kings say it! Nay, tüm krallar söyle! For what else is tragedy Ne başka trajedidir than the perturbations of men who value externals exhibited in this kind değeri dış bu tür teşhir eden erkeklerin perturbations daha of poetry? şiir? But if a man must learn by fiction that no external things which Ama eğer bir adam kurgu tarafından öğrenmek gerekir harici olan şeyler are independent of the will concern us, for this? Bu, bizim için endişe edecek bağımsız? part I should like this Bu parçası gibi olmalıdır fiction, by the aid of which I should live happily and undisturbed. kurgu, hangi yardımı ile ben mutlu ve rahatsız edilmeden yaşamak gerekir. But Ancak you must consider for yourselves what you wish. siz ne isterseniz sizin için düşünmek gerekir.
What then does Chrysippus teach us? Ne Chrysippus bize öğretmek sonra geliyor? The reply is, "to know that Cevap, "bilmek olduğunu these things are not false, from which happiness comes and tranquillity bunlar, hangi mutluluk gelir ve huzur yanlış değildir arises. ortaya çıkar. Take my books, and you will learn how true and conformable to nature Kitaplarımı alın ve ne kadar doğru ve doğaya itaatkâr öğreneceksiniz are the things which make me free from perturbations." O great good fortune! bu beni perturbations ücretsiz yapmak şeyler var. "Ey büyük şans! O the great benefactor who points out the way! Büyük hamisi olan yolu O noktası! To Triptolemus all men have Bütün insanlar Triptolemus için var erected temples and altars, because he gave us food by cultivation; but dikilen tapınak ve sunaklar, çünkü bize ekimi tarafından yiyecek verdi, ancak to him who discovered truth and brought it to light and communicated it Ona kim gerçeği keşfetti ve ışığa getirdiği ve tebliğ to all, not the truth which shows us how to live, but how to live well, ne kadar iyi, yaşamak için olan nasıl yaşamak bize gösterir gerçeği tüm değil, ancak who of you for this reason has built an altar, or a temple, or has dedicated Bu nedenle sizin için özel olan bir sunak veya bir tapınak veya inşa etti a statue, or who worships God for this? Bunun için bir heykel, ya da tapan God? Because the gods have given the Çünkü tanrılar verdik vine, or wheat, we sacrifice to them: but because they have produced in Sarmaşık, ya da buğday, biz onlara feda: ama, çünkü üretilen var the human mind that fruit by which they designed to show us the truth which insan zihninde bir meyve olan tarafından bize gerçeği göstermek için tasarlanmış olan relates to happiness, shall we not thank God for this? mutluluğu ile ilgilidir, biz değil bunun için Tanrı'ya teşekkür eder?
Chapter 5 Bölüm 5
Against the academics Akademisyenler Karşı
If a man, said Epictetus, opposes evident truths, it is not easy Eğer bir adam, Epiktetos, dedi apaçık gerçekleri karşı, bu kolay değil to find arguments by which we shall make him change his opinion. hangi tarafından onu kendi görüşünü değişikliği yapmak zorundadır argümanlar bulmak için. But this Ama bu does not arise either from the man's strength or the teacher's weakness; ya adamın gücü veya öğretmen zayıflığı kaynaklanan etmez; for when the man, though he has been confuted, is hardened like a stone, için zaman adam, sanki confuted yapılmış, bir taş gibi sertleştirilmiş bir how shall we then be able to deal with him by argument? nasıl sonra onunla argüman anlaşma mümkün olacaktır?
Now there are two kinds of hardening, one of the understanding, Şimdi sertleştirme iki türü vardır, bir anlayış, the other of the sense of shame, when a man is resolved not to assent to utanç, bir adam değil kabul etmek için karar olduğu duygusu diğer what is manifest nor to desist from contradictions. neyin ne olduğunu apaçık çelişkileri vazgeçmek için. Most of us are afraid Çoğumuz korkuyorsun of mortification of the body, and would contrive all means to avoid such vücudun kangren ve tüm kaçınmak anlamına gelir icat böyle a thing, but we care not about the soul's mortification. bir şey, ama ruhun çile hakkında dikkat. And indeed with Ve gerçekten ile regard to the soul, if a man be in such a state as not to apprehend anything, ruh konusunda, eğer bir adam böyle bir devlet olmak gibi bir şey tutuklama değil or understand at all, we think that he is in a bad condition: but if the veya hiç anlamak, biz onun kötü durumda olduğunu düşünüyorum: ama eğer sense of shame and modesty are deadened, this we call even utanç ve iffet duygusu, hatta bu arama deadened vardır power. güç.
Do you comprehend that you are awake? Sizi uyanık olan anlamak mı? "I do not," the man replies, "Ben değil," adam yanıtlar "for I do not even comprehend when in my sleep I imagine that I am awake." "I don't bile anlamak zaman benim o ben uyanık uyku hayal." Does this appearance then not differ from the other? Diğer farklı değil o zaman bu görünüm mu? "Not at all," he replies. "Hiç de değil," diye yanıtlar. Shall I still argue with this man? Hala bu adam tartışma mı? And what fire or what iron shall I apply Ve ne yangın veya demir ne uygulanacaktır to him to make him feel that he is deadened? kendisine yaptığı deadened olduğunu hissettirmek için? He does perceive, but he pretends O algıladıkları yok, ama iddia that he does not. onun doesn't. He's even worse than a dead man. Hatta ölü bir adam daha kötü. He does not see the O görmüyor contradiction: he is in a bad condition. çelişki: O kötü bir durumdadır. Another does see it, but he is Başka bir görmek yok, ama o not moved, and makes no improvement: he is even in a worse condition. taşınmaz ve hiçbir iyileştirme yapar: bile daha kötü bir durumdadır. His Onun modesty is extirpated, and his sense of shame; and the rational faculty Mütevazi, ve utanç duygusu extirpated olduğunu ve rasyonel fakülte has not been cut off from him, but it is brutalized. ondan, ama kesildi henüz o brutalized olduğunu. Shall I name this Shall I bu isim strength of mind? akıl? Certainly not, unless we also name it such in catamites, Sürece biz de catamites böyle bir isim Kesinlikle değil, through which they do and say in public whatever comes into their hangi aracılığıyla yapmaları ve demek kamuoyunda ne girmesinden onların head. baş.
Chapter 6 Bölüm 6
Of providence Providence Of
From everything which is or happens in the world, it is easy to Olan veya dünya olur herşeyi, o kolay praise Providence, if a man possesses these two qualities, the faculty övgü Providence, eğer bir adam bu iki nitelikleri, öğretim sahip of seeing what belongs and happens to all persons and things, and a grateful ne ait tüm kişi ve şeyler için ve minnettar olur görme disposition. disposition. If he does not possess these two qualities, one man will not Eğer bu iki niteliklere sahip değilse, bir adam won't see the use of things which are and which happen; another will not be thankful olan ve bu durum şeylerin kullanın; başka müteşekkir olmayacak for them, even if he does know them. onlar için bile onları biliyor. If God had made colours, but had not Eğer Tanrı, renkler yapmıştı ama yoktu made the faculty of seeing them, what would have been their use? seeing them ne kendi kullanmak olurdu fakülte, yaptı? None at Hiçbiri de all. hepsi. On the other hand, if He had made the faculty of vision, but had not Öte yandan, eğer o, görüş öğretim yapmıştı ama yoktu made objects such as to fall under the faculty, what in that case also yapılan nesneler gibi bu durumda ne de fakülte altında da düşmeye would have been the use of it? faydası olurdu? None at all. None at all. Well, suppose that He had made Şey, o yapmıştı varsayalım both, but had not made light? hem, ama ışık yapılmış değil mi? In that case, also, they would have been Bu durumda da, onlar olurdu of no use. hiçbir kullanım. Who is it, then, who has fitted this to that and that to this? Kim, o zaman, kim bu monte sahip olduğunu ve bunun için? And who is it that has fitted the knife to the case and the case to the Ve kim bu durumda ve için davaya bıçak takılmış olmasıdır knife? bıçak? Is it no one? O kimsenin mu? And, indeed, from the very structure of things which Ve hatta şeylerin çok yapıdan hangi have attained their completion, we are accustomed to show that the work onların tamamlanması elde varsa, göstermek alışık olduğundan bu iş is certainly the act of some artificer, and that it has not been constructed kesinlikle bazı zanaatkâr bir hareket olduğunu ve bu inşa edilmedi without a purpose. bir amaç olmadan. Does then each of these things demonstrate the workman, Sonra her şey bu mu, işçi göstermek and do not visible things and the faculty of seeing and light demonstrate ve görünür olmayan şeyler ve görme ve ışık öğretim göstermek Him? O? And the existence of male and female, and the desire of each for conjunction, Ve birlikte için kadın ve erkek varlığı, ve her birinin isteği, and the power of using the parts which are constructed, do not even these ve inşa edilir parçaları kullanarak güç bile bu do declare the workman? işçi ilan? If they do not, let us consider the constitution of Eğer, bize anayasanın kabul don't let our understanding according to which, when we meet with sensible objects, anlayışımız bu, ne zaman biz mantıklı nesneleri bir araya göre, we simply receive impressions from them, but we also select something from Biz sadece onlardan gösterim almak, ama biz de bir şeyler seçin them, and subtract something, and add, and compound by means of them these onları, ve bir şeyler çıkarmak ve ekleyin ve bileşik onları bu yoluyla things or those, and, in fact, pass from some to other things which, in şeyler ya da, ve aslında, bazı başka şeylerden geçmek alanda, a manner, resemble them: is not even this sufficient to move some men, Bir şekilde, onlara benzemek: bu bile bazı erkekler taşımak için yeterli değildir, and to induce them not to forget the workman? ve işçi unutmak için onları ikna etmek için? If not so, let them explain Eğer o kadar, onları anlatalım to us what it is that makes each several thing, or how it is possible that bize ne o, ya da nasıl mümkündür her birkaç şey yapar ki things so wonderful and like the contrivances of art should exist by chance işler bu kadar harika ve sanat contrivances gibi biri olmalıdır tesadüfen and from their own proper motion? ve kendi uygun hareket kimden?
What, then, are these things done in us only. Ne, o zaman, bunlar bize sadece yapılır. Many, indeed, in , Aslında, pek çok us only, of which the rational animal had peculiar need; but you will find Bize sadece, hangi rasyonel hayvan tuhaf ihtiyacı vardı; ama bulacaksınız many common to us with irrational animals. bize mantıksız hayvanlarla ortak çok. Do they them understand what Bunları anlıyor musun ne is done? yapılıyor? By no means. Hiçbir şekilde. For use is one thing, and understanding is another: Kullanmak için bir şey, ve anlayış başka bir şeydir: God had need of irrational animals to make use of appearances, but of us God, ama bize mantıksız hayvanların gerek görünüş faydalanmak zorunda to understand the use of appearances. Rolleri kullanmak anlamak için. It is therefore enough for them to Dolayısıyla yeterince için eat and to drink, and to sleep and to copulate, and to do all the other yiyecek içecek ve uyku ve çiftleşmek ve diğer tüm yapmak things which they severally do. bunlar ayrı ayrı bir şeyler yapmak. But for us, to whom He has given also the Ama bizim için dilediğini de verdi için faculty, these things are not sufficient; for unless we act in a proper fakülte, bunlar yeterli değildir; için sürece biz uygun bir hareket and orderly manner, and conformably to the nature and constitution of each doğa ve her birinin anayasa ve düzenli şekilde ve conformably thing, we shall never attain our true end. şey, biz gerçek sona ulaşmak asla. For where the constitutions Için nereye anayasaları of living beings are different, there also the acts and the ends are different. canlı varlıkların, farklı ayrıca hareket eder ve biter farklıdır. In those animals, then, whose constitution is adapted only to use, use Bu hayvanlarda, sonra olan anayasanın sadece kullanmak için kullanmak uyarlanmıştır alone is enough: but in an animal which has also the power of understanding tek başına yeterli vardır; ama aynı zamanda anlayış gücü olan bir hayvan the use, unless there be the due exercise of the understanding, he will kullanım olmadıkça anlayış nedeniyle egzersiz olması, o olacak never attain his proper end. onun doğru sonuna ulaşmak asla. Well then God constitutes every animal, one Eh o zaman Tanrı her hayvan, bir teşkil to be eaten, another to serve for agriculture, another to supply cheese, , başka bir peynir kaynağı tarım, için, hizmet için yemiş olmak and another for some like use; for which purposes what need is there to ve başka bazı gibi kullanım için; hangi amaçla ne için ihtiyaç var etmektir understand appearances and to be able to distinguish them? ve bunları ayırt edebilmek için görünüşe anladın mı? But God has Ama Tanrı vardır introduced man to be a spectator of God and of His works; and not only tanıtılan adam Tanrı'nın bir izleyici ve Eserleri olmak için ve sadece a spectator of them, but an interpreter. onlardan bir seyirci, ama bir tercüman. For this reason it is shameful Bu utanç verici bu nedenle for man to begin and to end where irrational animals do, but rather he ve başlamak için son adam için nerede mantıksız hayvanları, daha ziyade o ought to begin where they begin, and to end where nature ends in us; and başlaması gerektiğini nerede başlayıp doğanın bize biten son ve nature ends in contemplation and understanding, in a way of life conformable doğa tefekkür ve anlayış, yaşam bir şekilde itaatkâr biter to nature. Doğaya. Take care then not to die without having been spectators of Olmadan özen sonra değil ölmek için seyircilerin yapılmış olan these things. bu gibi şeyler.
But you take a journey to Olympia to see the work of Phidias, and Ama Olympia için Phidias ile çalışmak ve görmek için bir yolculuk almak all of you think it a misfortune to die without having seen such things. Hepiniz bir talihsizlik ölmek gibi şeyler gördüm kalmadan düşünüyorum. But when there is no need to take a journey, and where a man is, there Ama gerek yok bir yolculuk almak, ve nerede bir adam, var olan he has the works (of God) before him, will you not desire to see and understand o, değil görmek ve anlamak arzusu olacak onu önce eserlerini Tanrı'nın () sahiptir them? onları? Will you not perceive either what you are, or what you were born Değil de ne, ya da ne doğdun algıladıkları Will for, or what this is for which you have received the faculty of sight? ya da ne için bu kendisi için görüş öğretim almış nedir? But you may say, "There are some things disagreeable and troublesome in Ama, "Bazı şeyler nahoş ve zahmetli bulunmaktadır söyleyebiliriz life." And are there none in Olympia? Are you not scorched? Are you not hayat. "Ve Olympia? içinde none değil yakılmış? Sen değil misin pressed by a crowd? bir kalabalık tarafından sıkıştırılan? Are you not without comfortable means of bathing? Banyo olmadan rahat edemez misiniz? Are Onlar you not wet when it rains? ne zaman yağmur yağar ıslak değil? Have you not abundance of noise, clamour, and Ve gürültü, patırtı zenginliği değil mi other disagreeable things? diğer nahoş şeyler? But I suppose that setting all these things Ama sanırım bu ayarı tüm bunları off against the magnificence of the spectacle, you bear and endure. kapalı gösteri ihtişamı karşı, sen ayı ve süregelmiştir. Well, Iyi, then, and have you not received faculties by which you will be able to sonra ve NOT ile size edebilecektir fakülte aldık bear all that happens? ayı bütün bu olur? Have you not received greatness of soul? Değil ruhun büyüklüğü aldınız mı? Have you Have you not received manliness? mertlik almadım? Have you not received endurance? Değil dayanıklılık aldınız mı? And why do I trouble Ve neden sorun yapmam myself about anything that can happen if I possess greatness of soul? Kendimi Eğer ruhun büyüklüğüne sahip bu olabilir bir şey hakkında? What Ne shall distract my mind or disturb me, or appear painful? fikrimi dikkatini dağıtmak ya da beni rahatsız eder, ya da acı verici görünüyor? Shall I not use Shall I Don't kullanmak the power for the purposes for which I received it, and shall I grieve ben bunun için alındığı amaçlar için güç ve üzülmeyeceklerdir and lament over what happens? ne olur üzerinde ve ağıt?
"Yes, but my nose runs." "Evet, ama burnumu çalışır." For what purpose then, slave, have you Ne amaçla o zaman için, köle olmanız hands? eller? Is it not that you may wipe your nose? Sizin burnunuzu silin olabilir değil mi? "Is it, then, consistent ", Sonra, tutarlı mı with reason that there should be running of noses in the world?" Nay, how nedeni var burun ve dünyada yayınlanıyor olmalıdır? "Hayır, nasıl much better it is to wipe your nose than to find fault. çok ondan daha iyi hata bulmak için burnunuzu silin etmektir. What do you think What do you think that Hercules would have been if there had not been such a lion, and hydra, Bu Hercules, böyle bir aslan henüz varsa vardı olurdu ve Hydra, and stag, and boar, and certain unjust and bestial men, whom Hercules used ve erkeklere özel ve domuzu, ve bazı haksız ve hayvani erkek, kime Hercules kullanılır to drive away and clear out? kovmak ve dışarı açık? And what would he have been doing if there Ve ne yapıyor olurdu varsa had been nothing of the kind? tür olarak hiçbir şey yoktu? Is it not plain that he would have wrapped Düz yaptığı sarılı olurdu değil mi himself up and have slept? kendini ve uyudu mu? In the first place, then he would not have been İlk olarak, sonra olmazdı a Hercules, when he was dreaming away all his life in such luxury and case; Bir Herkül, o uzak gibi lüks ve durumda tüm hayatı rüya idi; and even if he had been one what would have been the use of him? ve olsa bile olmuştu neyin onu kullanmak olurdu? and what ve ne the use of his arms, and of the strength of the other parts of his body, onun silah kullanımı ve vücudunun diğer bölümlerinin güç, and his endurance and noble spirit, if such circumstances and occasions ve dayanıklılık ve asil ruhu, eğer bu şartlar ve durumlar had not roused and exercised him? roused değildi ve ona uygulanmalıdır? "Well, then, must a man provide for himself "Eh, o zaman, bir adam kendisi için sağlaması gerekir such means of exercise, and to introduce a lion from some place into his egzersiz gibi demektir ve bazı yerden içine bir aslan tanıtmak onun country, and a boar and a hydra?" This would be folly and madness: but ülke, bir domuzu ve bir Hydra? "Bu delilik ve çılgınlık olurdu: ama as they did exist, and were found, they were useful for showing what Hercules gibi biri yaptı, ve onlar için yararlı olduğunu gösteren bulundu ne Herkül was and for exercising him. ve ona antreman için. Come then do you also having observed these Sonra gel de yaşıyorsanız yapmanız bu gözlenen things look to the faculties which you have, and when you have looked at şeyler sahip olan fakülte ve bak zaman baktı var them, say: "Bring now, O Zeus, any difficulty that Thou pleasest, for I onlara de ki: "Şimdi için, Ey Zeus, herhangi bir güçlük Sen pleasest, getir have means given to me by Thee and powers for honoring myself through the bana sana ve güçler tarafından aracılığıyla kendimi onurlandırmak için verilen imkanlara sahip things which happen." You do not so; but you sit still, trembling for fear bir şeyler olur. "Öyle değil, ama yine de oturup, korkusuyla titreyen that some things will happen, and weeping, and lamenting and groaning for Bazı şeyler olur ve ağlayarak ve lamenting ve inleyen what does happen: and then you blame the gods. ne yapar: ve sonra tanrılar suçlarlar. For what is the consequence Ne sonucudur of such meanness of spirit but impiety? ruhu ama dinsizlik böyle adilik mi? And yet God has not only given Ve henüz Tanrı sadece verdi us these faculties; by which we shall be able to bear everything that happens Bu fakültelerde bize; hangi tarafından olursa biz her şeyi ayı mümkün olacaktır without being depressed or broken by it; but, like a good king and a true olmadan depresyonda olan veya onun tarafından kırık, ama, iyi bir kral ve gerçek gibi father, He has given us these faculties free from hindrance, subject to Babam, bize engel bu fakülteler ücretsiz, tabi verdi no compulsion unimpeded, and has put them entirely in our own power, without hiçbir baskı engelsiz ve tamamen kendi güç olmadan onları getirmifltir even having reserved to Himself any power of hindering or impeding. hatta kendi kendine engelleyen veya engelleyen herhangi bir güç saklıdır sahip. You, Sen, who have received these powers free and as your own, use them not: you kim bu güçler özgür ve kendi gibi, onlara kullanın: aldınız siz do not even see what you have received, and from whom; some of you being hatta ne aldık ve görmezseniz öğrendiğiniz; biraz sizin varlık blinded to the giver, and not even acknowledging your benefactor, and others, through meanness of spirit, betaking yourselves to fault finding and making charges against God. Yet I will show to you that you have powers and means for greatness of soul and manliness but what powers you have for finding fault and making accusations, do you show me.
Chapter 7 Bölüm 7
Of the use of sophistical arguments, and hypothetical, and the like hoşlanmak
The handling of sophistical and hypothetical arguments, and of those which derive their conclusions from questioning, and in a word the handling of all such arguments, relates to the duties of life, though the many do not know this truth. For in every matter we inquire how the wise and good man shall discover the proper path and the proper method of dealing with the matter. Let, then, people either say that the grave man will not descend into the contest of question and answer, or that, if he does descend into the contest, he will take no care about not conducting himself rashly or carelessly in questioning and answering. But if they do not allow either the one or the other of these things, they must admit that some inquiry ought to be made into those topics on which particularly questioning and answering are employed. For what is the end proposed in reasoning? To establish true propositions, to remove the false, to withhold assent from those which are not plain. Is it enough then to have learned only this? "It is enough," a man may reply. Is it, then, also enough for a man, who would not make a mistake in the use of coined money, to have heard this precept, that he should receive the genuine drachmae and reject the spurious? "It is not enough." What, then, ought to be added to this precept? What else than the faculty which proves and distinguishes the genuine and the spurious drachmae? Consequently also in reasoning what has been said is not enough; but is it necessary that a man should acquire the faculty of examining and distinguishing the true and the false, and that which is not plain? "It is necessary." Besides this, what is proposed in reasoning? "That you should accept what follows from that which you have properly granted." Well, is it then enough in this case also to know this? It is not enough; but a man must learn how one thing is a consequence of other things, and when one thing follows from one thing, and when it follows from several collectively. Consider, then if it be not necessary that this power should also be acquired by him who purposes to conduct himself skillfully in reasoning, the power of demonstrating himself the several things which he has proposed, and the power of understanding the demonstrations of others, including of not being deceived by sophists, as if they were demonstrating. Therefore there has arisen among us the practice and exercise of conclusive arguments and figures, and it has been shown to be necessary.
But in fact in some cases we have properly granted the premisses or assumptions, and there results from them something; and though it is not true, yet none the less it does result. What then ought I to do? Ought I to admit the falsehood? And how is that possible? Well, should I say that I did not properly grant that which we agreed upon? "But you are not allowed to do even this." Shall I then say that the consequence does not arise through what has been conceded? "But neither is it allowed." What Ne then must be done in this case? Consider if it is not this: as to have borrowed is not enough to make a man still a debtor, but to this must be added the fact that he continues to owe the money and that the debt is not paid, so it is not enough to compel you to admit the inference that you have granted the premisses, but you must abide by what you have granted. Indeed, if the premisses continue to the end such as they were when they were granted, it is absolutely necessary for us to abide by what we have granted, and we must accept their consequences: but if the premisses do not remain such as they were when they were granted, it is absolutely necessary for us also to withdraw from what we granted, and from accepting what does not follow from the words in which our concessions were made. For the inference is now not our inference, nor does it result with our assent, since we have withdrawn from the premisses which we granted. We ought then both to examine such kind of premisses, and such change and variation of them, by which in the course of questioning or answering, or in making the syllogistic conclusion, or in any other such way, the premisses undergo variations, and give occasion to the foolish to be confounded, if they do not see what conclusions are. For what reason ought we to examine? In order that we may not in this matter be employed in an improper manner nor in a confused way. yol.
And the same in hypotheses and hypothetical arguments; for it is necessary sometimes to demand the granting of some hypothesis as a kind of passage to the argument which follows. Must we then allow every hypothesis that is proposed, or not allow every one? And if not every one, which should we allow? And if a man has allowed an hypothesis, must he in every case abide by allowing it? or must he sometimes withdraw from it, but admit the consequences and not admit contradictions? Yes; but suppose that a man says, "If you admit the hypothesis of a possibility, I will draw you to an impossibility." With such a person shall a man of sense refuse to enter into a contest, and avoid discussion and conversation with him? But Ancak what other man than the man of sense can use argumentation and is skillful in questioning and answering, and incapable of being cheated and deceived by false reasoning? And shall he enter into the contest, and yet not take care whether he shall engage in argument not rashly and not carelessly? And if he does not take care, how can he be such a man as we conceive him to be? But without some such exercise and preparation, can he maintain a continuous and consistent argument? Let them show this; and all these speculations become superfluous, and are absurd and inconsistent with our notion of a good and serious man.
Why are we still indolent and negligent and sluggish, and why do we seek pretences for not labouring and not being watchful in cultivating our reason? "If then I shall make a mistake in these matters may I not have killed my father?" Slave, where was there a father in this matter that you could kill him? What, then, have you done? The only fault that was possible here is the fault which you have committed. This is the very remark which I made to Rufus when he blamed me for not having discovered the one thing omitted in a certain syllogism: "I suppose," I said, "that I have burnt the Capitol." "Slave," he replied, "was the thing omitted here the Capitol?" Or are these the only crimes, to burn the Capitol and to kill your father? But for a man to use the appearances resented to him rashly and foolishly and carelessly, not to understand argument, nor demonstration, nor sophism, nor, in a word, to see in questioning and answering what is consistent with that which we have granted or is not consistent; is there no error in this?
Chapter 8 Bölüm 8
That the faculties are not safe to the uninstructed
In as many ways as we can change things which are equivalent to one another, in just so many ways we can change the forms of arguments and enthymemes in argumentation. This is an instance: "If you have borrowed and not repaid, you owe me the money: you have not borrowed and you have not repaid; then you do not owe me the money." To do this skillfully is suitable to no man more than to the philosopher; for if the enthymeme is all imperfect syllogism. it is plain that he who has been exercised in the perfect syllogism must be equally expert in the imperfect also. aynı zamanda.
"Why then do we not exercise ourselves and one another in this manner?" Because, I reply, at present, though we are not exercised in these things and not distracted from the study of morality, by me at least, still we make no progress in virtue. What then must we expect if we should add this occupation? and particularly as this would not only be an occupation which would withdraw us from more necessary things, but would also be a cause of self conceit and arrogance, and no small cause. For great is the power of arguing and the faculty of persuasion, and particularly if it should be much exercised, and also receive additional ornament from language: and so universally, every faculty acquired by the uninstructed and weak brings with it the danger of these persons being elated and inflated by it. For by what means could one persuade a young man who excels in these matters that he ought not to become an appendage to them, but to make them an appendage to himself? Does he not trample on all such reasons, and strut before us elated and inflated, not enduring that any man should reprove him and remind him of what he has neglected and to what he has turned aside?
"What, then, was not Plato a philosopher?" I reply, "And was not Hippocrates a physician? but you see how Hippocrates speaks." Does Hippocrates, then, speak thus in respect of being a physician? Why do you mingle things which have been accidentally united in the same men? And if Plato was handsome and strong, ought I also to set to work and endeavor to become handsome or strong, as if this was necessary for philosophy, because a certain philosopher was at the same time handsome and a philosopher? Will you not choose to see and to distinguish in respect to what men become philosophers, and what things belong to belong to them in other respects? And if I were a philosopher, ought you also to be made lame? What then? Do I take away these faculties which you possess? By no means; for neither do I take away the faculty of seeing. But if you ask me what is the good of man, I cannot mention to you anything else than that it is a certain disposition of the will with respect to appearances.
Chapter 9 Bölüm 9
How from the fact that we are akin to God a man may proceed to the consequences
If the things are true which are said by the philosophers about the kinship between God and man, what else remains for men to do then what Socrates did? Never in reply to the question, to what country you belong, say that you are an Athenian or a Corinthian, but that you are a citizen of the world. For why do you say that you are an Athenian, and why do you not say that you belong to the small nook only into which your poor body was cast at birth? Is it not plain that you call yourself an Athenian or Corinthian from the place which has a greater authority and comprises not only that small nook itself and all your family, but even the whole country from which the stock of your progenitors is derived down to you? He then who has observed with intelligence the administration of the world, and has learned that the greatest and supreme and the most comprehensive community is that which is composed of men and God, and that from God have descended the seeds not only to my father and grandfather, but to all beings which are generated on the earth and are produced, and particularly to rational beings- for these only are by their nature formed to have communion with God, being by means of reason conjoined with Him- why should not such a man call himself a citizen of the world, why not a son of God, and why should he be afraid of anything which happens among men? Is kinship with Caesar or with any other of the powerful in Rome sufficient to enable us to live in safety, and above contempt and without any fear at all? and ve to have God for your maker and father and guardian, shall not this release us from sorrows and fears?
But a man may say, "Whence shall I get bread to eat when I have nothing?"
And how do slaves, and runaways, on what do they rely when they leave their masters? Do they rely on their lands or slaves, or their vessels of silver? They rely on nothing but themselves, and food does not fail them. onlara. And shall it be necessary for one among us who is a philosopher to travel into foreign parts, and trust to and rely on others, and not to take care of himself, and shall he be inferior to irrational animals and more cowardly, each of which, being self-sufficient, neither fails to get its proper food, nor to find a suitable way of living, and one conformable to nature?
I indeed think that the old man ought to be sitting here, not to contrive how you may have no mean thoughts nor mean and ignoble talk about yourselves, but to take care that there be not among us any young men of such a mind that, when they have recognized their kinship to God, and that we are fettered by these bonds, the body, I mean, and its possessions, and whatever else on account of them is necessary to us for the economy and commerce of life, they should intend to throw off these things as if they were burdens painful and intolerable, and to depart to their kinsmen. But this is the labour that your teacher and instructor ought to be employed upon, if he really were what he should be. You should come to him and say, "Epictetus, we can no longer endure being bound to this poor body, and feeding it and giving it drink, and rest, and cleaning it, and for the sake of the body complying with the wishes of these and of those. Are not these things indifferent and nothing to us, and is not death no evil? And Ve are we not in a manner kinsmen of God, and did we not come from Him? Allow us to depart to the place from which we came; allow us to be released at last from these bonds by which we are bound and weighed down. Here there are robbers and thieves and courts of justice, and those who are named tyrants, and think that they have some power over us by means of the body and its possessions. Permit us to show them that they have no power over any man." And I on my part would say, "Friends, wait for God; when He shall give the signal and release you from this service, then go to Him; but for the present endure to dwell in this place where He has put you: short indeed is this time of your dwelling here, and easy to bear for those who are so disposed: for what tyrant or what thief, or what courts of justice, are formidable to those who have thus considered as things of no value the body and the possessions of the body? Wait then, do not depart without a reason."
Something like this ought to be said by the teacher to ingenuous youths. But now what happens? The teacher is a lifeless body, and you are lifeless bodies. When you have been well filled to-day, you sit down and lament about the morrow, how you shall get something to eat. Wretch, if you have it, you will have it; if you have it not, you will depart from life. The door is open. Why do you grieve? where does there remain any room for tears? and where is there occasion for flattery? why shall one man envy another? why should a man admire the rich or the powerful, even if they be both very strong and of violent temper? for what will they do to us? We shall not care for that which they can do; and what we do care for, that they cannot do. How did Socrates behave with respect to these matters? Why, in what other way than a man ought to do who was convinced that he was a kinsman of the gods? "If you say to me now," said Socrates to his judges, "'We will acquit you on the condition that you no longer discourse in the way in which you have hitherto discoursed, nor trouble either our young or our old men,' I shall answer, 'you make yourselves ridiculous by thinking that, if one of our commanders has appointed me to a certain post, it is my duty to keep and maintain it, and to resolve to die a thousand times rather than desert it; but if God has put us in any place and way of life, we ought to desert it.'" Socrates speaks like a man who is really a kinsman of the gods. But we think about ourselves as if we were only stomachs, and intestines, and shameful parts; we fear, we desire; we flatter those who are able to help us in these matters, and we fear them also.
A man asked me to write to Rome about him, a man who, as most people thought, had been unfortunate, for formerly he was a man of rank and rich, but had been stripped of all, and was living here. I wrote on his behalf in a submissive manner; but when he had read the letter, he gave it back to me and said, "I wished for your help, not your pity: no evil has happened to me."
Thus also Musonius Rufus, in order to try me, used to say: "This and this will befall you from your master"; and I replied that these were things which happen in the ordinary course of human affairs. "Why, then," said he, "should I ask him for anything when I can obtain it from you?" For, in fact, what a man has from himself, it is superfluous and foolish to receive from another? Shall I, then, who am able to receive from myself greatness of soul and a generous spirit, receive from you land and money or a magisterial office? I hope not: I will not be so ignorant about my own possessions. But when a man is cowardly and mean, what else must be done for him than to write letters as you would about a corpse. "Please to grant us the body of a certain person and a sextarius of poor blood." For such a person is, in fact, a carcass and a sextarius of blood, and nothing more. But if he were anything more, he would know that one man is not miserable through the means of another.
Chapter 10 Bölüm 10
Against those who eagerly seek preferment at Rome Rome
If we applied ourselves as busily to our own work as the old men at Rome do to those matters about which they are employed, perhaps we also might accomplish something. I am acquainted with a man older than myself who is now superintendent of corn at Rome, and remember the time when he came here on his way back from exile, and what he said as he related the events of his former life, and how he declared that with respect to the future after his return he would look after nothing else than passing the rest of his life in quiet and tranquillity. "For how little of life," he said, remains for me." I replied, "You will not do it, but as soon as you smell Rome, you will forget all that you have said; and if admission is allowed even into the imperial palace, you will gladly thrust yourself in and thank God." "If you find me, Epictetus," he answered, "setting even one foot within the palace, think what you please." Well, what then did he do? Before he entered the city he was met by letters from Caesar, and as soon as he received them he forgot all, and ever after has added one piece of business to another. I wish that I were now by his side to remind him of what he said when he was passing this way and to tell him how much better a seer I am than he is.
Well, then, do I say that man is an animal made for doing nothing? Certainly not. Kesinlikle. But why are we not active? For example, as to myself, as soon as day comes, in a few words I remind myself of what I must read over to my pupils; then forthwith I say to myself, "But what is it to me how a certain person shall read? the first thing for me is to sleep." And indeed what resemblance is there between what other persons do and what we do? If you observe what they do, you will understand. And what else do they do all day long than make up accounts, inquire among themselves, give and take advice about some small quantity of grain, a bit of land, and such kind of profits? Is it then the same thing to receive a petition and to read in it: "I entreat you to permit me to export a small quantity of corn"; and one to this effect: "I entreat you to learn from Chrysippus what is the administration of the world, and what place in it the rational animal holds; consider also who you are, and what is the nature of your good and bad." Are these things like the other, do they require equal care, and is it equally base to neglect these and those? Well, then, are we the only persons who are lazy and love sleep? No; but much rather you young men are. onlar. For we old men, when we see young men amusing themselves, are eager to play with them; and if I saw you active and zealous, much more should I be eager myself to join you in your serious pursuits.
Chapter 11 Bölüm 11
Of natural affection
When he was visited by one of the magistrates, Epictetus inquired of him about several particulars, and asked if he had children and a wife. The man replied that he had; and Epictetus inquired further, how he felt under the circumstances. "Miserable," the man said. Then Epictetus asked, "In what respect," for men do not marry and beget children in order to be wretched, but rather to be happy. "But I," the man replied, "am so wretched about my children that lately, when my little daughter was sick and was supposed to be in danger, I could not endure to stay with her, but I left home till a person sent me news that she had recovered." Well then, said Epictetus, do you think that you acted right? "I acted naturally," the man replied. But convince me of this that you acted naturally, and I will convince you that everything which takes place according to nature takes place rightly. "This is the case," said the man, "with all or at least most fathers." I do not deny that: but the matter about which we are inquiring is whether such behavior is right; for in respect to this matter we must say that tumours also come for the good of the body, because they do come; and generally we must say that to do wrong is natural, because nearly all or at least most of us do wrong. Do you show me then how your behavior is natural. "I cannot," he said; "but do you rather show me how it is not according to nature and is not rightly done.
Well, said Epictetus, if we were inquiring about white and black, what criterion should we employ for distinguishing between them? "The sight," he said. And if about hot and cold, and hard and soft, what criterion? "The touch." Well then, since we are inquiring about things which are according to nature, and those which are done rightly or not rightly, what kind of criterion do you think that we should employ? "I do not know," he said. And yet not to know the criterion of colors and smells, and also of tastes, is perhaps no great harm; but if a man do not know the criterion of good and bad, and of things according to nature and contrary to nature, does this seem to you a small harm? "The greatest harm." Come tell me, do all things which seem to some persons to be good and becoming rightly appear such; and at present as to Jews and Syrians and Egyptians and Romans, is it possible that the opinions of all of them in respect to food are right? "How is it possible?" he said. Well, I suppose it is absolutely necessary that, if the opinions of the Egyptians are right, the opinions of the rest must be wrong: if the opinions of the Jews are right, those of the rest cannot be right. "Certainly." But where there is ignorance, there also there is want of learning and training in things which are necessary. He O assented to this. You then, said Epictetus, since you know this, for the future will employ yourself seriously about nothing else, and will apply your mind to nothing else than to learn the criterion of things which are according to nature, and by using it also to determine each several thing. But in the present matter I have so much as this to aid you toward what you wish. Does affection to those of your family appear to you to be according to nature and to be good? "Certainly." Well, is such affection natural and good, and is a thing consistent with reason not good? "By no means." Is then that which is consistent with reason in contradiction with affection? "I think not." You are right, for if it is otherwise, it is necessary that one of the contradictions being according to nature, the other must be contrary to nature. Is it not so? "It is," he said. "Öyle," dedi. Whatever, then, we shall discover to be at the same time affectionate and also consistent with reason, this we confidently declare to be right and good. "Agreed." Well then to leave your sick child and to go away is not reasonable, and I suppose that you will not say that it is; but it remains for us to inquire if it is consistent with affection. "Yes, let us consider." Did you, then, since you had an affectionate disposition to your child, do right when you ran off and left her; and has the mother no affection for the child? "Certainly, she has." Ought, then, the mother also to have left her, or ought she not? "She ought not." And the nurse, does she love her? "She does." Ought, then, she also to have left her? "By no means." And the pedagogue, does he not love her? "He does love her." Ought, then, he also to have deserted her? and so should the child have been left alone and without help on account of the great affection of you, the parents, and of those about her, or should she have died in the hands of those who neither loved her nor cared for her? "Certainly not." Now this is unfair and unreasonable, not to allow those who have equal affection with yourself to do what you think to be proper for yourself to do because you have affection. It is O absurd. Come then, if you were sick, would you wish your relations to be so affectionate, and all the rest, children and wife, as to leave you alone and deserted? "By no means." And would you wish to be so loved by your own that through their excessive affection you would always be left alone in sickness? or for this reason would you rather pray, if it were possible, to be loved by your enemies and deserted by them? But if this is so, it results that your behavior was not at all an affectionate act.
Well then, was it nothing which moved you and induced you to desert your child? and how is that possible? But it might be something of the kind which moved a man at Rome to wrap up his head while a horse was running which he favoured; and when contrary to expectation the horse won, he required sponges to recover from his fainting fit. What then is the thing which moved? The exact discussion of this does not belong to the present occasion perhaps; but it is enough to be convinced of this, if what the philosophers say is true, that we must not look for it anywhere without, but in all cases it is one and the same thing which is the cause of our doing or not doing something, of saying or not saying something, of being elated or depressed, of avoiding anything or pursuing: the very thing which is now the cause to me and to you, to you of coming to me and sitting and hearing, and to me of saying what I do say. And what is this? Is it any other than our will to do so? "No other." But if we had willed otherwise, what else should we have been doing than that which we willed to do? This, then, was the cause of Achilles' lamentation, not the death of Patroclus; for another man does not behave thus on the death of his companion; but it was because he chose to do so. And to you this was the very cause of your then running away, that you chose to do so; and on the other side, if you should stay with her, the reason will be the same. And now you are going to Rome because you choose; and if you should change your mind, you will not go thither. And in a word, neither death nor exile nor pain nor anything of the kind is the cause of our doing anything or not doing; but our own opinions and our wills.
Do I convince you of this or not? "You do convince me." Such, then, as the causes are in each case, such also are the effects. When, then, we are doing anything not rightly, from this day we shall impute it to nothing else than to the will from which we have done it: and it is that which we shall endeavour to take away and to extirpate more than the tumours and abscesses out of the body. And in like manner we shall give the same account of the cause of the things which we do right; and we shall no longer allege as causes of any evil to us, either slave or neighbour, or wife or children, being persuaded that, if we do not think things to he what we do think them to be, we do not the acts which follow from such opinions; and as to thinking or not thinking, that is in our power and not in externals. "It is so," he said. From this day then we shall inquire into and examine nothing else, what its quality is, or its state, neither land nor slaves nor horses nor dogs, nothing else than opinions. "I hope so." You see, then, that you must become a Scholasticus, an animal whom all ridicule, if you really intend to make an examination of your own opinions: and that this is not the work of one hour or day, you know yourself.
With respect to gods, there are some who say that a divine being does not exist: others say that it exists, but is inactive and careless, and takes no forethought about anything; a third class say that such a being exists and exercises forethought, but only about great things and heavenly things, and about nothing on the earth; a fourth class say that a divine being exercises forethought both about things on the earth and heavenly things, but in a general way only, and not about things severally. There is a fifth class to whom Ulysses and Socrates belong, who say: "I move not without thy knowledge."
Before all other things, then, it is necessary to inquire about each of these opinions, whether it is affirmed truly or not truly. For Için if there are no gods, how is it our proper end to follow them? And if they exist, but take no care of anything, in this case also how will it be right to follow them? But if indeed they do exist and look after things, still if there is nothing communicated from them to men, nor in fact to myself, how even so is it right? The wise and good man, then, after considering all these things, submits his own mind to him who administers the whole, as good citizens do to the law of the state. He who is receiving instruction ought to come to the instructed with this intention: How shall I follow the gods in all things, how shall I be contented with the divine administration, and how can I become free?" For he is free to whom everything happens according, to his will, and whom no man can hinder. "What then, is freedom madness?" Certainly not: for madness and freedom do not consist. "But," you say, "I would have everything result just as I like, and in whatever way I like." You are mad, you are beside yourself. Do you not know that freedom is a noble and valuable thing? But for me inconsiderately to wish for things to happen as I inconsiderately like, this appears to be not only not noble, but even most base. For how do we proceed in the matter of writing? Do Yapmak I wish to write the name of Dion as I choose? No, but I am taught to choose to write it as it ought to be written. And how with respect to music? In Içinde the same manner. And what universally in every art or science? Just the same. aynı. If it were not so, it would be of no value to know anything, if knowledge were adapted to every man's whim. Is it, then, in this alone, in this which is the greatest and the chief thing, I mean freedom, that I am permitted to will inconsiderately? By no means; but to be instructed is this, to learn to wish that everything may happen as it does. And how do things happen? As the disposer has disposed them? And he has appointed summer and winter, and abundance and scarcity, and virtue and vice, and all such opposites for the harmony of the whole; and to each of us he has given a body, and parts of the body, and possessions, and companions.
Remembering, then, this disposition of things we ought to go to be instructed, not that we may change the constitution of things- for we have not the power to do it, nor is it better that we should have the power-but in order that, as the things around us are what they are and by nature exist, we may maintain our minds in harmony with them things which happen. For can we escape from men? and how is it possible? And if we associate with them, can we chance them? Who gives us the power? What then remains, or what method is discovered of holding commerce with them? Is there such a method by which they shall do what seems fit to them, and we not the less shall be in a mood which is conformable to nature? But you are unwilling to endure and are discontented: and if you are alone, you call it solitude; and of you are with men, you call them knaves and robbers; and you find fault with your own parents and children, and brothers and neighbours. But you ought when you are alone to call this condition by the name of tranquillity and freedom, and to think yourself like to the gods; and when you are with many, you ought not to call it crowd, nor trouble, nor uneasiness, but festival and assembly, and so accept all contentedly.
What, then, is the punishment of those who do not accept? It is O to be what they are. Is any person dissatisfied with being alone, let him be alone. Is a man dissatisfied with his parents? let him be a bad son, and lament. Is he dissatisfied with his children? let him be a bad father. "Cast him into prison." What prison? Where he is already, for he is there against his will; and where a man is against his will, there he is in prison. So Socrates was not in prison, for he was there willingly. "Must my leg then be lamed?" Wretch, do you then on account of one poor leg find fault with the world? Will you not willingly surrender it for the whole? Will Olacak you not withdraw from it? Will you not gladly part with it to him who gave it? it? And will you be vexed and discontented with the things established by Zeus, which he with the Moirae who were present and spinning the thread of your generation, defined and put in order? Know you not how small a part you are compared with the whole. I mean with respect to the body, for as to intelligence you are not inferior to the gods nor less; for the magnitude of intelligence is not measured by length nor yet by height, but by thoughts.
Will you not, then, choose to place your good in that in which you are equal to the gods? "Wretch that I am to have such a father and mother." What, then, was it permitted to you to come forth, and to select, and to say: "Let such a man at this moment unite with such a woman that I may be produced?" It was not permitted, but it was a necessity for your parents to exist first, and then for you to be begotten. Of what kind of parents? Of such as they were. Well then, since they are such as they are, is there no remedy given to you? Now if you did not know for what purpose you possess the faculty of vision, you would be unfortunate and wretched if you closed your eyes when colors were brought before them; but in that you possess greatness of soul and nobility of spirit for every event that may happen, and you know not that you possess them, are you not more unfortunate and wretched? Things are brought close to you which are proportionate to the power which you possess, but you turn away this power most particularly at the very time when you ought to maintain it open and discerning. Do Yapmak you not rather thank the gods that they have allowed you to be above these things which they have not placed in your power; and have made you accountable only for those which are in your power? As to your parents, the gods have left you free from responsibility; and so with respect to your brothers, and your body, and possessions, and death and life. For what, then, have they made you responsible? For that which alone is in your power, the proper use of appearances. Why then do you draw on yourself the things for which you are not responsible? It is, indeed, a giving of trouble to yourself.
Chapter 13 Bölüm 13
How everything may he done acceptably to the gods
When some one asked, how may a man eat acceptably to the gods, he answered: If he can eat justly and contentedly, and with equanimity, and temperately and orderly, will it not be also acceptably to the gods? But when you have asked for warm water and the slave has not heard, or if he did hear has brought only tepid water, or he is not even found to be in the house, then not to be vexed or to burst with passion, is not this acceptable to the gods? "How then shall a man endure such persons as this slave?" Slave yourself, will you not bear with your own brother, who has Zeus for his progenitor, and is like a son from the same seeds and of the same descent from above? But if you have been put in any such higher place, will you immediately make yourself a tyrant? Will you not remember who you are, and whom you rule? that they are kinsmen, that they are brethren by nature, that they are the offspring of Zeus? "But I have purchased them, and they have not purchased me." Do you see in what direction you are looking, that it is toward the earth, toward the pit, that it is toward these wretched laws of dead men? but toward the laws of the gods you are not looking.
Chapter 14 Bölüm 14
That the deity oversees all things
When a person asked him how a man could be convinced that all his actions are under the inspection of God, he answered, Do you not think that all things are united in one? "I do," the person replied. Well, do you not think that earthly things have a natural agreement and union with heavenly things "I do." And how else so regularly as if by God's command, when He bids the plants to flower, do they flower? when He bids them to send forth shoots, do they shoot? when He bids them to produce fruit, how else do they produce fruit? when He bids the fruit to ripen, does it ripen? when again He bids them to cast down the fruits, how else do they cast them down? and when to shed the leaves, do they shed the leaves? and when He bids them to fold themselves up and to remain quiet and rest, how else do they remain quiet and rest? And how else at the growth and the wane of the moon, and at the approach and recession of the sun, are so great an alteration and change to the contrary seen in earthly things? But are plants and our bodies so bound up and united with the whole, and are not our souls much more? and our souls so bound up and in contact with God as parts of Him and portions of Him; and does not God perceive every motion of these parts as being His own motion connate with Himself? Now are you able to think of the divine administration, and about all things divine, and at the same time also about human affairs, and to be moved by ten thousand things at the same time in your senses and in your understanding, and to assent to some, and to dissent from others, and again as to some things to suspend your judgment; and do you retain in your soul so many impressions from so many and various things, and being moved by them, do you fall upon notions similar to those first impressed, and do you retain numerous arts and the memories of ten thousand things; and is not God able to oversee all things, and to be present with all, and to receive from all a certain communication? And is the sun able to illuminate so large a part of the All, and to leave so little not illuminated, that part only which is occupied by the earth's shadow; and He who made the sun itself and makes it go round, being a small part of Himself compared with the whole, cannot He perceive all things?
"But I cannot," the man may reply, "comprehend all these things at once." But who tells you that you have equal power with Zeus? Nevertheless he has placed by every man a guardian, every man's Demon, to whom he has committed the care of the man, a guardian who never sleeps, is never deceived. For to what better and more careful guardian could He have entrusted each of us? When, then, you have shut the doors and made darkness within, remember never to say that you are alone, for you are not; but God is within, and your Demon is within, and what need have they of light to see what you are doing? To this God you ought to swear an oath just as the soldiers do to Caesar. But they who are hired for pay swear to regard the safety of Caesar before all things; and you who have received so many and such great favours, will you not swear, or when you have sworn, will you not abide by your oath? And what shall you swear? Never to be disobedient, never to make any charges, never to find fault with anything that he has given, and never unwillingly to do or to suffer anything, that is necessary. Is this oath like the soldier's oath? The soldiers swear not to prefer any man to Caesar: in this oath men swear to honour themselves before all. hepsi.
Chapter 15 Bölüm 15
What philosophy promises
When a man was consulting him how he should persuade his brother to cease being angry with him, Epictetus replied: Philosophy does not propose to secure for a man any external thing. If it did philosophy would be allowing something which is not within its province. For as the carpenter's material is wood, and that of the statuary is copper, so the matter of the art of living is each man's life. "What then is my brother's?" That again belongs to his own art; but with respect to yours, it is one of the external things, like a piece of land, like health, like reputation. But Philosophy promises none of these. "In every circumstance I will maintain," she says, "the governing part conformable to nature." Whose governing part? "His in whom I am," she says.
"How then shall my brother cease to be angry with me?" Bring him to me and I will tell him. But I have nothing to say to you about his anger.
When the man, who was consulting him, said, "I seek to know this- how, even if my brother is not reconciled to me, shall I maintain myself in a state conformable to nature?" Nothing great, said Epictetus, is produced suddenly, since not even the grape or the fig is. If you say to me now that you want a fig, I will answer to you that it requires time: let it flower first, then put forth fruit, and then ripen. Is, then, the fruit of a fig-tree not perfected suddenly and in one hour, and would you possess the fruit of a man's mind in so short a time and so easily? Do not expect it, even if I tell you.
Chapter 16 Bölüm 16
Do not wonder if for other animals than man all things are provided for the body, not only food and drink, but beds also, and they have no need of shoes nor bed materials, nor clothing; but we require all these additional things. For, animals not being made for themselves, but for service, it was not fit for them to he made so as to need other things. For consider what it would be for us to take care not only of ourselves, but also about cattle and asses, how they should be clothed, and how shod, and how they should eat and drink. Now as soldiers are ready for their commander, shod, clothed and armed: but it would be a hard thing, for the chiliarch to go round and shoe or clothe his thousand men; so also nature has formed the animals which are made for service, all ready, prepared, and requiring no further care. So one little boy with only a stick drives the cattle.
But now we, instead of being thankful that we need not take the same care of animals as of ourselves, complain of God on our own account; and yet, in the name of Zeus and the gods, any one thing of those which exist would be enough to make a man perceive the providence of God, at least a man who is modest and grateful. And speak not to me now of the great thins, but only of this, that milk is produced from grass, and cheese from milk, and wool from skins. Who made these things or devised them? "No one," you say. Oh, amazing shamelessness and stupidity!
Well, let us omit the works of nature and contemplate her smaller acts. Is there anything less useful than
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