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Thus we do not have any original writings of Epictetus. Mead in recent times, he was completely dedicated to the human and intellectual problems of his students. He left it for them to preserve what they considered to be the lasting message of the teacher.

In contrast to Seneca and Marcus Aurelius, Epictetus had no subjective approach to the Stoic doctrines. Moral philosophy was the center of his teaching, and epistemology was only instrumental. It is even permissible to say that he took physics or cosmology too lightly.

If this is granted, we must admit that he is completely absorbed by the fundamentals of Stoic thought as presented in the _Enchiridion_. Epictetus’ personality is totally integrated in the act of reasoning which establishes conformity with nature.

A remarkable difference between the _Discourses_ and the _Enchiridion_ should be mentioned. The _Discourses_ are a living image of the teacher in action; they present the process of philosophizing, not the finished product. They show the enthusiastic and sober, the realistic and pathetic moralist in constantly changing perspectives determined by the changing students with their various concerns, problems, and questions; his teachings, his formulations, have direct reference to the various life situations in which the students should apply and practice the master’s Stoic teaching.

No human situation is omitted; as a guide to conduct, philosophy has relevance for all. Whether the students have to attend a dinner party, whether they are among competitors in a stadium or in a swimming pool, whether they have to present themselves at court or in an office, whether they are in the company of their mothers and sisters or of girl friends, in all human situations the philosopher knows the correct advice for the philosophical apprentice.

Thus, in the _Discourses_, Arrian presents the unique individuality of the philosopher and of his applied moral method in living contact with various students in concrete situations. Epictetus as teacher anticipates very modern educational methods in his regard for the structure of situations and the changing perspectives in human relationships.

Nothing like this is revealed in the _Enchiridion_. Gone is the Stoic philosopher as living spirit. What remains is the living spirit of Stoicism. The _Enchiridion_ is a manual for the combat officer. This analogy should be taken seriously.

The Roman Stoics coined the formula: _Vivere militare!_ (Life is being a soldier.) The student of philosophy is a private, the advancing Stoic is a non-commissioned officer, and the philosopher is the combat officer. For this reason all Roman Stoics apply metaphors and images derived from military life.

Apprentice students of Stoicism are described as messengers, as scouts of God, as representatives of divine nature. The advancing student who is close to the goal of being a philosopher has the rank of an officer. He is already able to establish inner freedom and independence.

He understands the basic Stoic truth of subjective consciousness, which is to distinguish what is in our power from what is not in our power. Not in our power are all the elements which constitute our environment, such as wealth, health, reputation, social prestige, power, the lives of those we love, and death.