The Enchiridion, Section 48 — In Plain English

Epictetus — The Slave

When someone brags about understanding the difficult writings of Chrysippus, tell yourself: "If Chrysippus had written clearly, this person would have nothing to brag about. But what do I want? To understand nature and follow it. I ask who can explain nature to me. People say Chrysippus can, so I turn to him. I don't understand his writings. So I look for someone to explain them to me." So far, there's nothing for me to be proud of. And when I find an interpreter, what's left is to actually use what he teaches. That's the only thing worth anything. But if I just admire the interpretation itself, what am I but a literature teacher instead of a philosopher? The only difference is that instead of explaining Homer, I'm explaining Chrysippus. So when someone asks me to read Chrysippus to them, I'm embarrassed that I can't show them actions that match his teachings.

Epictetus — The Slave Original

When anyone shows himself vain on being able to understand and interpret the works of Chrysippus,[7] say to yourself: “Unless Chrysippus had written obscurely, this person would have had nothing to be vain of. But what do I desire? To understand nature, and follow her. I ask, then, who interprets her; and hearing that Chrysippus does, I have recourse to him. I do not understand his writings. I seek, therefore, one to interpret _them_.” So far there is nothing to value myself upon. And when I find an interpreter, what remains is to make use of his instructions. This alone is the valuable thing. But if I admire merely the interpretation, what do I become more than a grammarian, instead of a philosopher, except, indeed, that instead of Homer I interpret Chrysippus? When anyone, therefore, desires me to read Chrysippus to him, I rather blush when I cannot exhibit actions that are harmonious and consonant with his discourse.

Epictetus — The Slave

Here's how you can tell the difference between three types of people. A shallow person never looks to himself for help or blame — he only looks to outside things. A philosopher looks to himself for everything — all help and all blame. A student who's making progress shows these signs: He doesn't criticize anyone. He doesn't praise anyone. He doesn't blame anyone or accuse anyone. He doesn't talk about himself like he's important or knows everything. When something blocks his way, he blames himself. When someone praises him, he quietly smiles at that person. When someone criticizes him, he doesn't defend himself. He moves carefully, like someone recovering from illness. He's cautious about messing with anything that's going well but isn't completely secure yet. He controls his desires. He only dislikes things that get in the way of using his will properly. He uses his energy wisely in everything he does. If he seems stupid or ignorant, he doesn't care. In short, he watches himself like he's watching an enemy who might attack.

Epictetus — The Slave Original

The condition and characteristic of a vulgar person is that he never looks for either help or harm from himself, but only from externals. The condition and characteristic of a philosopher is that he looks to himself for all help or harm. The marks of a proficient are that he censures no one, praises no one, blames no one, accuses no one; says nothing concerning himself as being anybody or knowing anything. When he is in any instance hindered or restrained, he accuses himself; and if he is praised, he smiles to himself at the person who praises him; and if he is censured, he makes no defense. But he goes about with the caution of a convalescent, careful of interference with anything that is doing well but not yet quite secure. He restrains desire; he transfers his aversion to those things only which thwart the proper use of our own will; he employs his energies moderately in all directions; if he appears stupid or ignorant, he does not care; and, in a word, he keeps watch over himself as over an enemy and one in ambush.