Some Things Are in Our Control and Others Not - The Stoic Wisdom of Epictetus

Some Things Are in Our Control and Others Not: : The Stoic Wisdom of Epictetus

“Some things are in our control and others not.”
— Epictetus, Enchiridion, Chapter 1, trans. Elizabeth Carter

1. Meaning of the Quote

“Some things are in our control and others not.”

With these deceptively simple words, Epictetus introduces one of the central principles of Stoic philosophy: the distinction between what belongs to our own agency and what lies outside it. In the fuller passage from the Enchiridion, he identifies our judgments, desires, aversions, intentions, and actions as belonging to us, while placing things such as our body, possessions, reputation, and positions of authority outside our complete control.

The distinction is not an argument for passivity. Epictetus is not telling us to stop caring about the world or to abandon our responsibilities. Instead, he is asking us to direct our effort toward the part of life where our choices can actually make a difference.

Much of human frustration comes from treating external outcomes as though they were personal possessions. We may work diligently and still fail, speak honestly and still face misunderstanding, act generously and still receive no gratitude, or take reasonable precautions and still encounter circumstances we cannot prevent. Epictetus’s insight is that our responsibility lies primarily in how we choose, act, judge, and respond—not in guaranteeing the outcome.

When The Wisdom Becomes Powerful

The wisdom becomes particularly powerful when circumstances are difficult. Instead of repeatedly asking, “Why is this happening to me?” the Stoic asks a more practical question: “What part of this situation is mine to deal with?” That question redirects attention from helplessness toward agency.

The principle also requires intellectual honesty. Some things are partly within our influence without being completely within our control. We can influence another person’s opinion, for example, but we cannot command that person to respect us. We may care for our health, but we cannot guarantee every aspect of our physical condition. Furthermore, we can prepare carefully for an important event, but we cannot dictate the final result.

The practical lesson is therefore not simply “control what you can.” It is more precise: give your effort to what belongs to your agency, and do not make your peace dependent upon what does not.

2. About the Author

Epictetus (c. 50–135 CE) was a Greek Stoic philosopher who was born in Hierapolis in Asia Minor and later taught philosophy at Nicopolis in Epirus. Unlike philosophers whose surviving works were written in their own hand, Epictetus left no writings himself. His teachings were recorded and organized by his student Arrian.

Two works preserve his philosophy most prominently: the Discourses and the Enchiridion, or “Handbook.” The Enchiridion is a concise collection of principles drawn from his teaching and intended as a practical guide to living rather than merely a theoretical philosophical text.

For Epictetus, philosophy was fundamentally a discipline of living. The purpose of philosophical understanding was to transform how a person judges events, makes choices, handles adversity, and relates to desires and fears.

The opening of the Enchiridion establishes the foundation for this approach: distinguish what is within our power from what is not, and then organize our desires and actions accordingly.

3. Historical Context and Culture

Epictetus lived during the Roman Imperial period, when Stoicism had developed into one of the major philosophical traditions of the Greco-Roman world. Stoic philosophy was concerned not only with abstract questions about reality but also with the practical problem of how a human being could live well in a world containing uncertainty, loss, suffering, social inequality, and death.

The distinction between what is “in our control” and what is not reflects a broader Stoic concern with human agency. In the Enchiridion, Epictetus places judgments, desires, aversions, and one’s own actions on the side of what belongs to us, while placing external conditions such as possessions, reputation, and offices outside that category.

This distinction was especially meaningful in a world in which an individual’s circumstances could change dramatically through political decisions, social status, illness, financial loss, exile, or the actions of powerful people. Stoicism sought a form of freedom that could not depend entirely upon favorable external circumstances.

The Enchiridion was not written by Epictetus himself. It was compiled by Arrian from Epictetus’s teaching, making it important to distinguish the historical philosopher from the later written record of his words. The passage is nevertheless firmly associated with Epictetus and appears as the opening chapter of the Enchiridion.

4. Relevance Today

The distinction Epictetus draws remains remarkably applicable to modern life because technological progress has not eliminated uncertainty or our dependence upon circumstances beyond our control.

At work, we can control the quality of our preparation and effort, but not every decision made by an employer or colleague. In relationships, we can control whether we communicate honestly and respectfully, but we cannot control another person’s feelings or choices. In public life, we can participate, speak, vote, and act according to our principles, but we cannot personally determine every outcome.

The same principle applies to everyday disappointments. Traffic, weather, delays, criticism, other people’s behavior, and unexpected changes can consume enormous amounts of emotional energy when we demand that reality conform to our preferences.

Epictetus offers another approach: identify the part of the situation that actually belongs to you. Then act there.

This does not mean that external circumstances are irrelevant. Some external conditions are genuinely important and require action. The Stoic distinction is about where to place one’s agency—not about pretending that circumstances have no consequences.

5. Summary

Epictetus’s opening principle is a lesson in directing human effort wisely. We cannot command everything that happens to us, but we can exercise judgment about what happens, choose our responses, regulate our desires, and decide how we act.

The deeper message is about freedom. When our peace depends upon controlling people, circumstances, reputation, possessions, or outcomes that cannot ultimately belong to us, we become vulnerable to everything that can change them.

When we instead concentrate on what genuinely belongs to our agency, difficult circumstances may still be difficult, but they no longer have the same power to determine the quality of our character or the direction of our response.

The Stoic question is therefore simple and enduring:

What is mine to choose, and what must I learn to accept?