Download PDF How to Be Free: An Ancient Guide to the Stoic Life
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How to Be Free: An Ancient Guide to the Stoic Life
Download PDF How to Be Free: An Ancient Guide to the Stoic Life
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Audible Audiobook
Listening Length: 1 hour and 55 minutes
Program Type: Audiobook
Version: Unabridged
Publisher: HighBridge, a division of Recorded Books
Audible.com Release Date: October 9, 2018
Language: English, English
ASIN: B07HM82VPT
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A must have for any Stoic practitioner
This is one of the most practical handbooks on self-motivation I have read in recent years.
Recently folks have started asking me to comment on happiness and other problems common to the human condition. I don’t know why anybody would want to ask anybody else alive today for such advice when there are so many respected books from the past that answer these questions better than today’s philosophers. I read Plato and Machiavelli back in high school, with a gap between them. I remember mentions of stoicism across my education, so I think Epictetus has come up, even if indirectly. I think his stoicism philosophy is more relevant today than the other two philosophers that stick at the forefront of my mind as they focused on war and political conquest, and we would all be in a better world if we put war aside and instead were a bit more stoic in our characters. Ids have taken over as people run around high and drunk, debauching for the sake of entertainment, and then complaining they lack joy and need to be medicated. Anybody who is experiencing “depression†really should read this book and contemplate Epictetus’ biography. He was born as a slave and spent his life, once he was freed, lecturing about not wanting more than what you can have for the sake of being free even when one’s body is enslaved. Some of his lessons might be shocking to modern readers, but good philosophy should surprise, or it is not teaching something new. For example, in How to Be Free, he advises that describing something you love frees you from feeling “troubled†if this person dies (9). And if suggests going into a potentially volatile situation with the thought that you want to be “in harmony with natureâ€, so that when people in a bathhouse “splash you or jostle you or talk rudely or steal your thingsâ€, you don’t react with anger towards them because you return in your mind to the idea that harmony or peace with your surroundings is more important to you than making rebuttals to this type of harassment (11). This particular comment strikes me because every time I try to go swimming in a public or private pool, I get harassed in just these ways, and I always choose to avoid interacting unless my towel has been stolen or the like and I have to call the police. It’s delightful to find a philosopher facing these same problems and teaching the importance of measured and calm replies, something we can all benefit from. There are also plenty of lessons here that I can benefit from adopting: “In company don’t go on at length about your own deeds or adventures. It may be pleasant for you to recount them, but others are less eager to hear about what has happened to you. And don’t try to be funny; it’s behavior that easily lapses into vulgarity, and it is also liable to make your neighbors think less well of you†(67-9). I always do tend to talk a lot about myself in company, but usually because folks ask me about myself when I’m stoic and don’t say much without such questions. And as a bit of a hopeful-comedian, I do tend to make jokes, but I can see how they can become a bit dark and perhaps vulgar without me intending this. At the same time, among many inspiring lessons, there are also many outmoded ones. For example, in Discourses, Epictetus dictates that “we should proceed to education not in order to change the conditions (for this is not granted to us nor would it be better) but in order that, with things about us as they are and as their nature is, we may keep our minds in harmony with what happens†(105). Obviously, coming from a slave who is still restrained in his circumstances, he would have been going against the rules of his day if he expressed an ambition to become a great philosopher or a politician, and saying that he is happy with his lot was a safer road to take. This satisfaction with what one has and not struggling for things one might not achieve is indeed likely to make those who fail to achieve them miserable, but I don’t think it’s healthy to advise people to stop trying to achieve such things. Though this might help some people, and that’s why it’s good philosophy: those who come to these pages in need of lessons will find just the lesson they need if they read enough of these widely applicable ideas. This might also be a good book for somebody who is learning Greek, as the Greek and English versions are on opposite pages, and the language is simple enough to follow it without advanced knowledge. The Introduction offers plenty of background information, as does the Glossary with its definitions of key terms Epictetus employs that have changed their meaning since his time (55-135 AD). And a handy Index can be used by somebody who specifically wants advice on “obedience†or “regret.†This is a tiny book with bits of helpful information that is intended for the general public, like Sun Tzu’s The Art of War. Anybody who is about to go into a party or pool with people that are likely to try our patience can benefit from reading a couple of paragraphs from this book to reaffirm one’s determination to remain stoic in this disheveled wilderness.Pennsylvania Literary Journal: Fall 2018
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