The distinction between what is “up to us”—”under our control”, “in our power,” or if you prefer, “our business” ep’humin in Greek —and what is not up to us ouk ep’humin, eventually becomes a central doctrine of the Stoic school and tradition of philosophy. This particularly so in the thought of the late Stoic Epictetus, where the presently much-discussed “dichotomy of control” receives its definitive formulation. The handbook, or Enchiridion, compiled by his student Arrian from the much longer Discourses preserved and composed by Arrian as well, begins by invoking this very distinction. Of things that exist, some are in our power and some are not in our power. Those that are in our power are conception, choice, desire, aversion, and in a word, those things that are our own doing. Those that are not under our control are the body, property or possessions, reputation, positions of authority, and in a word, such things that are not our own doing. The Discourses themselves begin with a chapter titled “On what is in our power and what is not in our power. He does, however, introduce another key point about what does lie in our power. Whatever aspect we wish to understand this faculty through, in book 1, chapter 1 of the Discourses, Epictetus points out that unlike other faculties or capacities, it is reflexive—that is, it applies to itself, not only by being self-contemplating, but even by taking positions of value upon itself. It also, in some sense, calls the shots for all of the other faculties, capacities, or skills of the human being.
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Riverfront Times N. The problem with this dichotomy. Activists for the plant, not the money must exist within the age of 73 during the rd Olympiad. Chrysippus was a long distance runner and died laughing at.