Epictetus' Three Disciplines


Epictetus' Three Disciplines

DISCIPLINE OF DESIRE

The Stoic discipline of desire requires exercising the cardinal virtues of Courage and Temperance. As Epictetus says “endure and renounce”. The discipline of Desire illustrates what our focus, our desire should be. Desiring only that which is within our control (because you have certainty of obtaining it and not things outside your control (because there’s uncertainty and disappointment). This is the essence of the Dichotomy of Control. And from the Enchiridion:

 

 “Seek not for events to happen as you wish but wish events to happen as they do and your life will go smoothly and serenely.” 

 

“Some things are in our control and others not. Things in our control are opinion, pursuit, desire, aversion and in a word, whatever are our own actions. Things not in our control are body, property, reputation, command, and in one word, whatever are not our own actions...

 

If it concerns anything not in our control, be prepared to say that it is nothing to you.” (Enchiridion, I)

DISCIPLINE OF ACTION

The Stoic discipline of action derives from the topic of Ethics and how we should interact with our fellow mankind. Wishing “happiness” (eudaimonia) and benevolence towards each other with a Stoic detachment since we cannot directly control someone’s happiness outside of ourselves. Hadot states that the discipline of action is the application to daily living of the Stoic topic of ethics. Stoic ethic defines what is good, bad, and indifferent. On the discipline of action Marcus Aurelius refers to the three clauses Stoics should consider when appropriating their actions:

 

That they are undertaken “with a reserve clause” (hupexairesis) That they are “for the common welfare” of mankind (koinônikai) That they “accord with value” (kat’ axian)

 

Another fine distillation on the Stoic discipline of action can be summarized in a quote from Marcus Aurelius which has become a common Stoic exercise for contemplation and meditation as you start your day. This involves the Stoic practice of negative visualization to prepare your mind for any adversities you may face during the day. 

 

“Say to yourself at the start of the day, I shall meet with meddling, ungrateful, violent, treacherous, envious, and unsociable people. They are subject to all these defects because they have no knowledge of good and bad. But I, who have observed the nature of the good, and seen that it is the right; and of the bad, and seen that it is the wrong; and of the wrongdoer himself, and seen that his nature is akin to my own—not because he is of the same blood and seed, but because he shares as I do in mind and thus in a portion of the divine—I, then, can neither be harmed by these people, nor become angry with one who is akin to me, nor can I hate him, for we have come into being to work together, like feet, hands, eyelids, or the two rows of teeth in our upper and lower jaws. To work against one another is therefore contrary to nature; and to be angry with another person and turn away from him is surely to work against him.” (Meditations 2.1)

DISCIPLINE OF ASSENT

The Stoics seek to understand each passing emotion to give assent or dissent. The discipline of Assent falls under the Stoic topic of Logic according to Hadot. In our modern world Stoic logic culminates elements of psychology or epistemology. Having a constant watch over the fortress of the mind involved the Stoic practice of prosochê which was paying attention at every moment to the ruling faculty of the mind. Measuring your actions, judgements and perceptions with the Stoic virtue of Wisdom which is linked to the discipline of assent. The practice of prosochê is a wonderful type of Stoic Mindfulness to stay sharp and vigilant as watchman over your thoughts and actions. As Epictetus said to his students that the prokopton (a practicing Stoic on the path to become a sage) should not be surprise by unexamined impressions, ideally not even in his sleep.


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