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The Discourses of Epictetus, tr. by P.E Matheson, [1916], at sacred-texts.com
When some one was reciting hypothetical arguments, Epictetus said: This also is a law which governs hypothesis, that we must accept what conforms with the hypothesis. But much more important is the law of living, which is this—to act in conformity with nature. For if we wish in every subject and in all circumstances to observe what is natural, it is plain that in everything we must aim at not letting slip what is in harmony with nature nor accepting what is in conflict with it. First, then, philosophers train us in the region of speculation, which is easier, and only then lead us on to what is harder: for in the sphere of speculation there is no influence which hinders us from following what we are taught, but in life there are many influences which drag us the contrary way. We may laugh, then, at him who says that he wants to try living first; for it is not easy to begin with what is harder.
And this is the defence that we must plead with parents who are angered at their children studying philosophy: 'Suppose I am in error, my father, and ignorant of what is fitting and proper for me. If, then, this cannot be taught or learnt, why do you reproach me? If it can be taught, teach me, and, if you cannot, let me learn from those who say that they know. For what think you? That I fall into evil and fail to do well because I wish to? God forbid. What, then, is the cause of my going wrong? Ignorance. Would you not then have me put away my ignorance? Who was ever taught the art of music or of steering by anger? Do you think, then, that your anger will enable me to learn the art of living?' This argument can only be used by one who has entertained the purpose of right living. But if a man studies logic and goes to the philosophers just because he wants to show at a dinner party that he knows hypothetical arguments, is he not merely trying to win the admiration of some senator who sits next him? For in such society the great forces of the world prevail, and what we call wealth here seems child's-play there.
This is what makes it difficult to get the mastery over one's impressions, where distracting forces are strong. I know a man who clung to the knees of Epaphroditus in tears and said he was in distress, for he had nothing left but a million and a half. What did Epaphroditus do? Did he laugh at him, as we should? No, he was astonished, and said, 'Unhappy man, how ever did you manage to keep silence and endure it?'
Once when he put to confusion the student who was reading hypothetical
arguments, and the master who had set him to read laughed at his pupil, he said, You are laughing at yourself; you did not give the young man any preliminary training, nor discover whether he can follow the arguments, but just treat him as a reader. Why is it, he said, that when a mind is unable to follow and judge a complex argument we trust to it the task of praise and blame and of deciding on good and bad actions? If he speaks ill of any one, does the man attend to him, and is any one elated by a praise which comes from one who cannot find the logical connexion in such small matters?
This, then, is where the philosophic life begins; in the discovery of the true state of one's own mind: for when once you realize that it is in a feeble state, you will not choose to employ it any more for great matters. But, as it is, some men, finding themselves unable to swallow a mouthful, buy themselves a treatise, and set about eating it whole, and, in consequence they vomit or have indigestion. Hence come colics and fluxes and fevers. They ought first to have considered whether they have the faculty.
It is easy enough in speculation to examine and refute the ignorant, but in practical life men do not submit themselves to be tested, and we hate the man who examines and exposes us. Yet Socrates used to say that a life which was not put to the test was not worth living. [Plato, Apology, 38a]