Nothing. Because that’s not why you came, not why you took your seat in front of me, not the reason you sometimes sacrificed sleep to study by lamplight.
Did you ever go out into the courtyard and challenge yourself with an external impression in place of a syllogism, and work through it in public? [20] Did you ever do that? Then you say the speculative topics are useless. Useless to whom? Only to people who don’t use them as they should. I mean, salves and ointments are not useless to people who apply them when and how they’re supposed to; weights are not useless in themselves, they’re useful to some people, worthless to others. [21] Now, ask me whether syllogisms are useful, and I’ll tell you that they are, and, if you like, I’ll demonstrate why.
‘What good have they done me?’
But you didn’t ask if they were useful to you personally, but useful in general. [22] Let somebody suffering from indigestion ask me whether vinegar is useful, I will say yes.
‘So is it useful to me?’
To you, no. You need to have the discharge from your eyes stopped first, and your skin lesions healed. All of you, first attend to your wounds, stanch the bleeding, calm your mind, bring it to school when it is free of distraction. Only then will you be in a position to realize reason’s potential.
Discourses 2.21.19
Today’s meditation
The underlying Stoic issue here is the effectiveness of philosophical study in everyday life. As Epictetus notes, "Nothing. Because that’s not why you came, not why you took your seat in front of me, not the reason you sometimes sacrificed sleep to study by lamplight" (Discourses 2.21.19). This suggests that true philosophical growth requires dedication and self-reflection.
The passage reveals that philosophical concepts, such as syllogisms, are not useless in themselves, but rather their usefulness depends on how they are applied. Epictetus explains, "Useless to whom? Only to people who don’t use them as they should" (Discourses 2.21.20). This implies that one must be in the right mental state to benefit from philosophical study.
To live well, one must first attend to their internal wounds and distractions. As Epictetus advises, "All of you, first attend to your wounds, stanch the bleeding, calm your mind, bring it to school when it is free of distraction" (Discourses 2.21.21). This means recognizing and addressing one's own emotional and mental turmoil before attempting to apply philosophical principles.
Someone can apply this insight today by taking a step back to assess their own mental state before tackling philosophical study or everyday challenges. They can ask themselves, "What are my internal wounds and distractions that need attention?" and "Am I in a calm and focused state to apply philosophical principles effectively?" By doing so, they can create a foundation for living well and making progress in their personal growth.
As Epictetus would ask, "Did you ever go out into the courtyard and challenge yourself with an external impression in place of a syllogism, and work through it in public?" (Discourses 2.21.20). Can you challenge yourself to apply philosophical principles in your daily life, starting with your own internal reflection and growth?