Philosophers · 哲學家 · Greece and Rome
Epictetus 愛比克泰德 · Ἐπίκτητος
Born a slave and lame, he taught that no one can be enslaved who has understood what is his own, and counted an emperor among his readers.
生為奴隸,又是跛子;他教導:凡是明白了什麼才是自己的東西的人,誰也奴役不了他。他的讀者當中有一位皇帝。
- Born 出生
- c. 50 CE, Hierapolis in Phrygia (now Pamukkale, Turkey), into slavery
- Died 去世
- c. 135, Nicopolis, in northwestern Greece
- Name 名字
- Epiktētos means “acquired.” His birth name is unknown
- Teacher 老師
- The Roman Stoic Musonius Rufus
- Works 著作
- He wrote nothing. Discourses (four of eight books survive) and the Handbook, both recorded by Arrian
- Language 語言
- Greek, in the plain speech of the street
中文翻譯Every paragraph has a Chinese translation. Tap 中譯▾ under a paragraph to open that one, or use Show Chinese · 顯示中譯 at the top to open them all. 每一段都有中譯:點段落下方的「中譯」只開那一段,或按上方的「顯示中譯」一次全部打開。
Life · 生平
A life in three scenes 三幕人生
A slave in Nero’s Rome 尼祿的羅馬城裡的奴隸
Epictetus was born around the year 50 in Hierapolis, a town in the highlands of what is now western Turkey. His mother was a slave, and so he was one. As a boy he was taken to Rome and became the property of Epaphroditus, who had himself been a slave and had risen to be secretary to the emperor Nero. It was a household at the center of power, and Epictetus watched at close range what men would do for the emperor’s favor and how quickly it could be lost. His later lectures are full of it: the senator who kisses the hands of a rich freedman, the man who cannot sleep for wondering whether he will be invited to dinner.
愛比克泰德大約在西元 50 年生於希拉波利斯,位於今天土耳其西部高地的一座城鎮。他的母親是奴隸,所以他也是。他年少時被帶到羅馬,成了以巴弗提的財產;以巴弗提自己也曾經是奴隸,後來一路爬到了皇帝尼祿的祕書。那是一個位於權力中心的家;愛比克泰德在近距離看著人們為了皇帝的寵信肯做些什麼,也看著它可以多麼快就失去。他後來的講課裡滿是這些:親吻一個有錢的獲釋奴隸的手的元老;因為不知道自己會不會被邀去赴宴而睡不著的人。
He was lame. One ancient account says that the leg was broken by his master, who was twisting it as a punishment. Epictetus is supposed to have said calmly, “You will break it,” and when it broke, “Did I not tell you so?” Another source says that he was lame from rheumatism, and the story may have been invented to fit the philosophy. While still a slave he was allowed to attend the lectures of Musonius Rufus, the leading Stoic of the day, who taught that women should study philosophy as men do and that a master has no right to do as he likes with a slave.
他是跛的。有一則古代的記載說,他的腿是被主人弄斷的;主人為了懲罰他,正在扭他的腿。據說愛比克泰德平靜地說:「你會把它弄斷的。」腿斷了的時候,他說:「我不是告訴過你了嗎?」另一個來源說他是因為風濕而跛的;那個故事也許是為了配合這套哲學而編出來的。還是奴隸的時候,他就獲准去聽穆索尼烏斯・魯弗斯的課;那是當時首屈一指的斯多噶學者,他教導女性應該像男性一樣研習哲學,並且說主人沒有權利對奴隸為所欲為。
The school at Nicopolis 尼科波利斯的學校
At some point he was freed, and he began to teach in Rome. Around the year 93 the emperor Domitian, who distrusted philosophers as a source of opposition, expelled them all from Italy. Epictetus crossed the Adriatic and settled at Nicopolis, a port on the western coast of Greece where ships between Rome and the East put in. He opened a school and taught there for some forty years. Young men from the best Roman families came to hear him, and tradition says that the emperor Hadrian visited.
他在某個時候獲得了自由,並且開始在羅馬教學。大約在西元 93 年,皇帝圖密善(他不信任哲學家,把他們看成反對勢力的來源)把他們全部逐出了義大利。愛比克泰德渡過亞得里亞海,在尼科波利斯定居下來;那是希臘西岸的一個港口,往來於羅馬與東方之間的船隻在那裡靠岸。他辦了一所學校,在那裡教了大約四十年。最好的羅馬家族的年輕人前來聽他講課;傳說皇帝哈德良也來拜訪過。
He lived with great simplicity. His house is said to have contained a straw mat, a pallet, and an earthenware lamp, which he used after an iron one was stolen. He remarked that the thief had paid a high price for the lamp, since to get it he had become a thief. He did not marry. Late in life he took in a child whose parents were about to abandon it, and brought a woman into the house to help him raise it.
他過著極為簡樸的生活。據說他家裡只有一張草蓆、一張鋪蓋,以及一盞陶燈;那是在一盞鐵燈被偷走之後才改用的。他說,那個小偷為那盞燈付了很高的代價,因為為了得到它,他把自己變成了一個賊。他沒有結婚。晚年他收養了一個父母正打算遺棄的孩子,並且請了一位婦人到家裡來幫他把孩子養大。
The student with the notebook 帶著筆記本的學生
Like Socrates, whom he took as his model, Epictetus wrote nothing. That we can read him is due to one student. Arrian of Nicomedia, who later governed a Roman province and wrote the best surviving history of Alexander, attended the school as a young man around 108 and took down what he heard, he says, word for word as far as he could, to preserve for himself a memorial of the teacher’s thought and frankness of speech. The notes were copied and circulated without his consent, and he then published them as the Discourses, in eight books of which four survive. From these he drew the short Handbook.
跟他奉為典範的蘇格拉底一樣,愛比克泰德什麼也沒寫。我們今天讀得到他,要歸功於一位學生。尼科米底亞的阿里安(他後來治理過羅馬的一個行省,並且寫了現存最好的亞歷山大史),大約在西元 108 年,年輕的他到這所學校聽課,並且把聽到的記了下來;他說,他盡可能逐字記錄,為的是替自己保存一份對老師的思想與直言的紀念。這些筆記未經他同意就被傳抄、流通;於是他把它們出版為《語錄》,共八卷,現存四卷。他又從中摘編出那本簡短的《手冊》。
The Handbook had a long afterlife. Marcus Aurelius thanks a teacher for lending him a copy of Epictetus. Christian monks adapted it as a rule of life, replacing the name of Socrates with that of Paul. It was translated into Chinese by the Jesuit Matteo Ricci in 1605, as The Book of Twenty-Five Sayings, to show Confucian scholars that Western ethics was respectable. And in 1965 a copy went into a prison camp in Hanoi in the memory of an American pilot.
《手冊》身後的生命很長。馬可・奧理略感謝一位老師借給他一本愛比克泰德。基督教的修士把它改編成生活的規條,把蘇格拉底的名字換成了保羅。1605 年,耶穌會士利瑪竇把它譯成了中文,題為《二十五言》,要讓儒家的士人看到西方的倫理是體面的。而在 1965 年,有一本存在一位美國飛行員的記憶裡,進了河內的一座戰俘營。
- c. 50Born a slave at Hierapolis生於希拉波利斯,為奴
- c. 65–68In Rome, in the household of Nero’s secretary在羅馬,尼祿祕書的家中
- c. 93Expelled from Italy by Domitian被圖密善逐出義大利
- c. 108Arrian records the lectures阿里安記錄講課
- c. 135Dies at Nicopolis卒於尼科波利斯
- c. 170Marcus Aurelius writes the Meditations馬可・奧理略寫《沉思錄》
- 1605Matteo Ricci’s Chinese version利瑪竇的中文譯本《二十五言》
The central idea · 核心觀念
The one thing that is yours 唯一屬於你的東西
Epictetus asks his students to make an inventory. What do you have that cannot be taken from you? Your property can be confiscated and your body chained. Your reputation is made by other people’s talk. Your family can die. One thing is left, which he calls prohairesis, a word best translated as moral choice or the faculty of choice: the power to judge the impressions that come to you, to accept or refuse them, and to want or not want accordingly. Not even Zeus, he says, can overcome it. A tyrant can say, “I will put you in chains,” and the answer is, “You will chain my leg. My choice not even you can chain.”
愛比克泰德要他的學生做一份清點。你擁有的東西裡,有什麼是無法從你身上被拿走的?你的財產可以被沒收,你的身體可以被鎖住。你的名聲是別人的談論造成的。你的家人會死。只剩下一樣東西,他稱之為 prohairesis;這個詞最好的譯法是「道德抉擇」或「抉擇的能力」:也就是判斷那些來到你面前的印象、接受或拒絕它們,並且據此想要或不想要的那個能力。他說,連宙斯也勝不過它。一個暴君可以說:「我要給你上鎖鏈。」而回答是:「你鎖得住的是我的腿。我的抉擇,連你也鎖不住。」
From this follows his redefinition of freedom and slavery. A free man, as Rome understood the word, was one whom no one could command. Epictetus says that such a man does not exist, since everyone who wants anything outside his own choice has handed power to whoever can give or withhold it. The senator who needs the emperor’s smile is a slave with a purple border on his toga. The only free person is the one who wants nothing that another can control. The same analysis gives him his account of duty. Each of us has been given roles, as a child, a brother, a citizen, an old man, and the task is to play the role one has well. He does not ask whether the roles are fairly distributed. He asks what a good son would do now.
由此推出了他對自由與奴役的重新界定。照羅馬對這個詞的理解,自由人是沒有任何人可以命令的人。愛比克泰德說,這樣的人並不存在;因為任何一個想要「自己的抉擇之外的東西」的人,都已經把權力交給了那個能給或不給的人。需要皇帝一笑的元老,是一個袍子上鑲著紫邊的奴隸。唯一自由的人,是不想要任何別人控制得了的東西的人。同樣的分析,給了他對「責任」的說明。我們每個人都被分派了角色:作為孩子、兄弟、公民、老人;而任務是把自己所擁有的角色演好。他不問這些角色分配得公不公平。他問的是:一個好兒子現在會怎麼做?
Men are disturbed not by things, but by the views which they take of things.擾亂人的不是事物,而是人對事物所抱的看法。
The sentence that Albert Ellis said was the starting point of modern cognitive therapy. 艾里斯說,現代的認知治療就是從這句話出發的。
The strongest objection · 最強的反駁
The inner citadel 內在的堡壘
The whole system depends on there being an inner region that the world cannot reach. Critics doubt it from two sides. The first doubt is psychological. Judgment and desire are produced by a brain and a history. A person who has been starved, drugged, or tortured long enough does not keep his power of choice intact, as Stockdale, who admired Epictetus, admitted from experience. If the citadel can be taken, the promise that nothing can harm a good person is false.
整個體系有賴於這一點:有一個世界搆不到的內在區域。批評者從兩方面懷疑它。第一個懷疑是心理學上的。判斷與欲求,是由一個腦與一段歷史產生的。一個被餓得夠久、被下藥夠久、或被拷打夠久的人,並不能完整地保住他的抉擇能力;敬佩愛比克泰德的斯托克戴爾,就從親身經驗承認了這一點。如果那座堡壘是可以被攻下的,那麼「沒有任何東西傷害得了一個好人」這個保證就是假的。
The second doubt is moral. The Stoic retreats to what he controls and declares the rest indifferent. But the rest includes other people’s suffering and the institutions that cause it. Epictetus had been a slave, taught that slaves and senators are equally children of God, and never suggested that slavery should end. The philosopher Isaiah Berlin called this the retreat to the inner citadel, and compared it to a man who cures a wounded leg by cutting it off: I cannot have what I want, so I will teach myself not to want it. Berlin granted that this is a kind of freedom. He denied that it is the kind a person should be content with while the door is still locked from outside.
第二個懷疑是道德上的。斯多噶學者退守到他控制得了的東西,並且宣布其餘的都無關善惡。然而,「其餘的」包括別人的苦難,以及造成這些苦難的制度。愛比克泰德當過奴隸,教導奴隸與元老同樣是神的兒女,卻從來沒有提過奴隸制應該終結。哲學家以撒・柏林把這稱為「退入內在的堡壘」,並且把它比作一個人用鋸掉傷腿的方式來治腿傷:我得不到我想要的,所以我要教自己不去想要它。柏林承認這是一種自由。他否認的是:當門還從外面鎖著的時候,一個人應該滿足於這一種自由。
How we know · 史料
A voice heard through one listener 透過一位聽者傳來的聲音
Everything we have of Epictetus comes through Arrian. The Discourses are lively and uneven. They record informal talks, often prompted by a visitor or by a student’s question, and they are written in the common Greek of the marketplace and not in the literary Greek that Arrian used for his own books, which is good evidence that he was reporting and not composing. Even so, we have a selection. The formal lectures of the school, on logic and on the texts of earlier Stoics, are not recorded. Half of the books are lost. And the Handbook, by which most readers have known him, is a compression made for a purpose, which keeps the commands and drops the humor, the stories, and most of the warmth. Readers who know only the Handbook often think him harsh. The Discourses show a teacher who teases his students, mocks himself, and loses patience with anyone who wants to discuss philosophy and not to change.
我們所有的愛比克泰德,都是透過阿里安傳下來的。《語錄》生動而參差。它記錄的是非正式的談話,往往由一位訪客或學生的一個問題引起;而且是用市集上通行的希臘語寫的,不是阿里安寫自己的書時用的那種文言希臘語。這是很好的證據,顯示他是在「記錄」而不是在「創作」。即便如此,我們擁有的只是一份選錄。學校裡正式的課(講邏輯、講早期斯多噶學者的文本)並沒有被記下來。有一半的卷數失傳了。而多數讀者藉以認識他的《手冊》,是為了某個目的而作的濃縮;它保留了命令,卻拿掉了幽默、故事與大部分的溫度。只讀過《手冊》的讀者,往往覺得他嚴厲。《語錄》呈現的是一位會逗學生、會嘲笑自己,並且對任何「只想討論哲學、不想改變」的人失去耐心的老師。
Dharma and the West · 佛法與西方哲學
Epictetus and the Buddha 愛比克泰德與佛陀
The practical psychology is very close. Epictetus teaches his students to meet each impression with the words, “Wait for me a little, impression. Let me see what you are.” The Buddha teaches the guarding of the sense doors: on seeing a form with the eye, one does not grasp at its signs and features. Both locate freedom in a gap between what arrives and what we do with it, and both hold that the gap can be widened by training. The Stoic word for this watchfulness, prosochē, attention, describes a discipline that Buddhists would recognize as mindfulness, and the second arrow is the Buddha’s image for what Epictetus calls adding our view to the thing. Both taught in the open, to anyone, and both distrusted students who collected doctrines without practicing them.
實用的心理學非常接近。愛比克泰德教他的學生用這樣的話來迎接每一個印象:「印象啊,等我一下。讓我看看你是什麼。」佛陀教的是守護根門:以眼見色時,不取其相、不取其隨形好。兩人都把自由放在「到來的東西」與「我們拿它怎麼辦」之間的一個間隙裡;兩人也都主張,這個間隙可以靠訓練加寬。斯多噶用來稱呼這份警覺的字是 prosochē(專注);它所描述的那種紀律,佛教徒會認出那就是正念。而第二支箭,就是佛陀對「愛比克泰德所謂『把我們的看法加在事物上』」所用的意象。兩人都公開教學,來者不拒;兩人也都不信任那些只蒐集教義而不去實踐的學生。
The difference lies in what is found in the gap. Epictetus finds a self. Prohairesis is who you really are, it is a portion of the divine reason that orders the world, and the aim of training is to make it sovereign. The Buddha looks in the same place and finds intention, attention, and judgment arising from conditions, with no sovereign among them. Stoic freedom is the independence of a ruler in his citadel. Buddhist freedom is the discovery that there is no citadel and nothing that needs to be defended. Their teachings on feeling for others differ in the same way. Epictetus allows one to groan with a grieving friend, taking care “not to groan inwardly, too.” The Buddhist ideal is a compassion that is fully felt and does not disturb (Dharma and the West, D20).
差別在於:在那個間隙裡找到的是什麼。愛比克泰德找到的是一個自我。prohairesis 就是真正的你;它是那個安排世界的神聖理性的一份;而訓練的目標,是讓它成為主宰。佛陀看向同一個地方,找到的是依條件而生起的意圖、注意與判斷,其中並沒有主宰者。斯多噶的自由,是一位統治者在自己的堡壘裡的獨立。佛教的自由,是發現根本沒有堡壘,也沒有什麼需要防守。他們關於「對別人的感受」的教導,也以同樣的方式不同。愛比克泰德容許一個人陪著悲傷的朋友一起嘆息,卻要小心「不要在內心也嘆息」。佛教的理想,是一種充分感受到、卻不擾亂心的悲(佛法與西方哲學 D20)。
Terms of art · 哲學術語
Words that come with him 跟著他一起來的詞
Gk. ‘choice before’
The faculty of judging impressions and choosing, which Epictetus identifies with the true self.
判斷印象並作抉擇的能力;愛比克泰德把它等同於真正的自我。
Gk. phantasia
Whatever presents itself to the mind, from a sight to a thought that one has been wronged.
呈現在心面前的任何東西,從一個景象到「我被冤枉了」的一個念頭。
Gk. synkatathesis
The mind’s acceptance of an impression as true.
心把一個印象接受為真。
Gk. prosochē
Continuous watchfulness over one’s judgments and impulses.
對自己的判斷與衝動持續不斷的警覺。
Gk. prosōpon ‘mask, character’
A station in life, such as son or citizen, that carries duties.
人生中的一個位置,例如兒子或公民,帶著相應的責任。
The Stoic image of the mind as a fortress that outside events cannot enter.
斯多噶的意象:心是一座外在事件攻不進去的堡壘。
Reading check · 理解測驗
Did it land? 讀懂了嗎
1. What does Epictetus say can never be taken from a person?
2. Why does he call a powerful senator a slave?
3. What was Isaiah Berlin’s objection?
Go further · 延伸
Where he appears 他出現在哪幾課
- Epictetus, The Enchiridion, translated by T. W. Higginson ↗
- Epictetus, Discourses, Book I ↗The teacher in his own voice. Chapters 1, 2, and 18 first. 老師自己的聲音。先讀第一、二、十八章。
- A. A. Long, Epictetus: A Stoic and Socratic Guide to Life (2002)The standard modern study. 標準的當代研究。
- Stanford Encyclopedia of Philosophy, “Epictetus” ↗