에픽테투스의 금언록 / A Selection from the Discourses of Epictetus With The Encheiridion (영문판)

에픽테투스 지음

아이보리잉크 2025년 12월 11일 출간

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* 이 도서는 영어만으로 구성되어 있습니다.
'에픽테투스의 금언록 / A Selection from the Discourses of Epictetus With The Encheiridion'은 스토아 철학의 대가인 에픽테투스의 핵심 사상을 집약한 대표적인 저작입니다. 이 책은 에픽테투스가 일상에서 실천할 수 있는 지혜와 자기 통제, 내면의 평안을 강조하는 금언과 가르침을 모아 소개합니다. 특히 영문판으로 읽으면, 에픽테투스가 원래 그리스어로 남겼던 사상과 가르침이 영어로 충실하게 번역되어, 독자가 더 직접적으로 그의 철학적 어조와 사유 방식을 체험할 수 있습니다. 스토아 철학을 영어 원문으로 접함으로써 사유의 폭이 넓어지며, 영어 독해 실력도 동시에 향상시킬 수 있는 값진 기회를 제공합니다.

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OF THE THINGS WHICH ARE IN OUR POWER AND NOT IN OUR POWER.—Of all the faculties (except that which I shall soon mention), you will find not one which is capable of contemplating itself, and, consequently, not capable either of approving or disapproving. How far does the grammatic art possess the contemplating power? As far as forming a judgment about what is written and spoken. And how far music? As far as judging about melody. Does either of them then contemplate itself? By no means. But when you must write something to your friend, grammar will tell you what words you should write; but whether you should write or not, grammar will not tell you. And so it is with music as to musical sounds; but whether you should sing at the present time and play on the lute, or do neither, music will not tell you. What faculty then will tell you? That which contemplates both itself and all other things. And what is this faculty? The rational faculty; for this is the only faculty that we have received which examines itself, what it is, and what power it has, and what is the value of this gift, and examines all other faculties: for what else is there which tells us that golden things are beautiful, for they do not say so themselves? Evidently it is the faculty which is capable of judging of appearances. What else judges of music, grammar, and the other faculties, proves their uses, and points out the occasions for using them? Nothing else.
What then should a man have in readiness in such circumstances? What else than this? What is mine, and what is not mine; and what is permitted to me, and what is not permitted to me. I must die. Must I then die lamenting? I must be put in chains. Must I then also lament? I must go into exile. Does any man then hinder me from going with smiles and cheerfulness and contentment? Tell me the secret which you possess. I will not, for this is in my power. But I will put you in chains. Man, what are you talking about? Me, in chains? You may fetter my leg, but my will not even Zeus himself can overpower. I will throw you into prison. My poor body, you mean. I will cut your head off. When then have I told you that my head alone cannot be cut off? These are the things which philosophers should meditate on, which they should write daily, in which they should exercise themselves.
What then did Agrippinus say? He said, "I am not a hindrance to myself." When it was reported to him that his trial was going on in the Senate, he said: "I hope it may turn out well; but it is the fifth hour of the day"—this was the time when he was used to exercise himself and then take the cold bath,—"let us go and take our exercise." After he had taken his exercise, one comes and tells him, "You have been condemned." "To banishment," he replies, "or to death?" "To banishment." "What about my property?" "It is not taken from you." "Let us go to Aricia then," he said, "and dine."
HOW A MAN ON EVERY OCCASION CAN MAINTAIN HIS PROPER CHARACTER.—To the rational animal only is the irrational intolerable; but that which is rational is tolerable. Blows are not naturally intolerable. How is that? See how the Lacedaemonians endure whipping when they have learned that whipping is consistent with reason. To hang yourself is not intolerable. When then you have the opinion that it is rational, you go and hang yourself. In short, if we observe, we shall find that the animal man is pained by nothing so much as by that which is irrational; and, on the contrary, attracted to nothing so much as to that which is rational.
Only consider at what price you sell your own will: if for no other reason, at least for this, that you sell it not for a small sum. But that which is great and superior perhaps belongs to Socrates and such as are like him. Why then, if we are naturally such, are not a very great number of us like him? Is it true then that all horses become swift, that all dogs are skilled in tracking footprints? What then, since I am naturally dull, shall I, for this reason, take no pains? I hope not. Epictetus is not superior to Socrates; but if he is not inferior, this is enough for me; for I shall never be a Milo, and yet I do not neglect my body; nor shall I be a Croesus, and yet I do not neglect my property; nor, in a word, do we neglect looking after anything because we despair of reaching the highest degree.

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저자(글) 에픽테투스

에픽테투스(Epictetus, 55년경 – 135년경)는 고대 로마 시대를 대표하는 스토아 철학자로, 노예 출신임에도 불구하고 놀라운 지혜와 인내로 명성을 얻었습니다. 그는 외적인 조건이 아니라 내면의 태도와 선택을 중요하게 여기며, 누구나 자기 자신을 통제함으로써 진정한 자유와 평온을 얻을 수 있다고 가르쳤습니다. 에픽테투스의 가르침은 오늘날에도 삶의 지침으로 널리 읽히며, 그의 영향력은 마르쿠스 아우렐리우스 등 후대 많은 사상가들에게 이어졌습니다.