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When a person was reading hypothetical arguments, Epictetus said: This also is an hypothetical law that we must accept what follows from the hypothesis. But much before this law is the law of life, that we must act conformably to nature. For if in every matter and circumstance we wish to observe what is natural, it is plain that in everything we ought to make it our aim that is consequent shall not escape us, and that we do not admit the contradictory. First, then, philosophers exercise us in theory, which is easier; and then next they lead us to the more difficult things; for in theory, there is nothing which draws us away from following what is taught; but in the matters of life, many are the things which distract us. He is ridiculous, then, who says that he wishes to begin with the matters of real life, for it is not easy to begin with the more difficult things; and we ought to employ this fact as an argument to those parents who are vexed at their children learning philosophy: "Am I doing wrong then, my father, and do I not know what is suitable to me and becoming? If indeed this can neither be learned nor taught, why do you blame me? but if it can he taught, teach me; and if you cannot, allow me to learn from those who say that they know how to teach. For what do you think? do you suppose that I voluntarily fall into evil and miss the good? I hope that it may not be so. What is then the cause of my doing wrong? Ignorance. Do you not choose then that I should get rid of my ignorance? Who was ever taught by anger the art of a pilot or music? Do you think then that by means of your anger I shall learn the art of life?" He only is allowed to speak in this way who has shown such an intention. But if a man only intending to make a display at a banquet and to show that he is acquainted with hypothetical arguments reads them and attends the philosophers, what other object has he than that some man of senatorian rank who sits by him may admire? For there are the really great materials, and the riches here appear to be trifles there. This is the reason why it is difficult for a man to be master of the appearances, where the things which disturb the judgement are great. I know a certain person who complained, as he embraced the knees of Epaphroditus, that he had only one hundred and fifty times ten thousand denarii remaining. What then did Epaphroditus do? Did he laugh at him, as we slaves of Epaphroditus did? No, but he cried out with amazement, "Poor man, how did you keep silence, how did you endure it?"

When Epictetus had reproved the person who was reading the hypothetical arguments, and the teacher who had suggested the reading was laughing at the reader, Epictetus said to the teacher: "You are laughing at yourself; you did not prepare the young man nor did you ascertain whether he was able to understand these matters; but perhaps you are only employing him as a reader." Well then, said Epictetus, if a man has not ability enough to understand a complex, do we trust him in, giving praise, do we trust him in giving blame, do we allow that he is able to form a judgement about good or bad? and if such a man blames any one, does the man care for the blame? and if he praises any one, is the man elated, when in such small matters as an hypothetical syllogism he who praises cannot see what is consequent on the hypothesis?

This then is the beginning of philosophy, a man's perception of the state of his ruling faculty; for when a man knows that it is weak, then he will not employ it on things of the greatest difficulty. But at present, if men cannot swallow even a morsel, they buy whole volumes and attempt to devour them; and this is the reason why they vomit them up or suffer indigestion: and then come gripings, defluxes, and fevers. Such men ought to consider what their ability is. In theory it is easy to convince an ignorant person; but in the affairs of real life no one offers himself to be convinced, and we hate the man who has convinced us. But Socrates advised us not to live a life which is not subjected to examination.