We continue again the series on “The ends of education” and the “Ideal of the educated person”, from the perspective of the ‘Great Books of the Western World’, however today we move from the Classical to the Roman period with today’s writer Epictetus. A great book – never written by its author.
Roman Period – Epictetus
As an interesting aside, the works of Epictetus collected here in the ‘Great Books of the Western World’ were never written by him, but only presented as verbal teaching. Epictetus never wrote his philosophies, but rather gained a reputation as a teacher. It is from the notes of Flavius Arrian a student of Epictetus that we have records of his teachings. Epictetus’ student attempted to preserve the directness, and where possible the actual language used by his master. We have then a great book, never written by its author.
It is conceivably foundational to begin the Roman period with Epictetus, following on from last weeks post, as his influence is clearly present later in the writing of Marcus Aurelius.
In relation to “the ends of education” and the “ideal of the educated person” Epictetus places the responsibility for graduate outcomes firmly on the shoulders of the teacher, indicating if the student fails it is really the teacher that has failed; it is worth noting that the example Epictetus uses of a failed teacher is one who is a particularly bad teacher that laughs at a pupils failings.
“When Epictetus had reproved the person who was reading the hypothetical arguments, and the teacher who had suggested the reading was laughing at the reader, Epictetus said to the teacher: “You are laughing at yourself; you did not prepare the young man nor did you ascertain whether he was able to understand these matters; …” p124. (Book 11) second edition GBWW
Graduate outcomes for Epictetus revolve around discernment as to the true nature of things, and then when discerning those issues that require remedy capacity and courage to address it.
“In theory it is easy to convince an ignorant person; but in the affairs of real life no one offers himself to be convinced, and we hate the man who has convinced us. But Socrates advised us not to live a life which is not subject to examination. Appearances are to us in four ways: for either things appear as they are; or they are not, and do not even appear to be; or they are, and do not appear to be; or they are not, and yet appear to be. Further, in all these cases to form a right judgement is the office of an educated man.” p124. (Book 11) second edition GBWW
Epictetus also shifts to a metaphysical level when arguing that ‘arrogance’, which he defines as the belief that you need nothing more, and ‘distrust’, where too many possibilities create restlessness and a lack of happiness, are two things that must be shed in the process of education.
“You must root out of men these two things, arrogance and distrust. Arrogance, then, is the opinion that you want nothing: but distrust is the opinion that you cannot be happy when so many circumstances surround you. Arrogance is removed by confutation; and Socrates was the first who practiced this. And, that the thing is not impossible, inquire and seek. This search will do you no harm; and in a manner this is philosophizing, to seek how it is possible to employ desire and aversion without impediment.” p179. (Book 11) second edition GBWW
The quote continues and it is well worth the read, as he basically concludes by calling such thinking the “act of an ass.”, however I won’t spoil it for you and it is well worth concluding the read.
One final thing that is of value to note, Epictetus differs from Aristotle when he supports the dedication of specialization as appropriate. After and excellent outline of the dedication and discipline required to compete in the Olympic games, Epictetus continues;
If you do not recon them, observe you will behave like children who at one time play as wrestlers, then as gladiators, then blow a trumpet, then act a tragedy, when they have seen and admired such things. So you also do: you are at one time a wrestler, then a gladiator, then a philosopher, then a rhetorician; but with your whole soul you are nothing: like the ape, you imitate all that you see…” p179. (Book 11) second edition GBWW
Epictetus moves from this Olympic metaphor to consider the need for a person to focus on their chosen field of endeavor and the importance of choosing that field wisely.
“You must be one man either good or bad: you must either occupy the place of a philosopher or that of one of the vulgar.” p180. (Book 11) second edition GBWW
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