(LI.): “The first and most necessary place in philosophy is the use of theorems (precepts), for instance, That we must not lie: the second is that of demonstration, for instance, How is it proved that we ought not to lie: the third is that which is confirmatory of these two and explanatory, for example, How is this a demonstration”? The philosophy of Epictetus is in fact only the way of living as a man ought to live, according to his nature.
Epictetus accordingly views that part of the Stoic teaching, named Physic or the Nature of things, also as subordinate to his philosophy, which is purely Ethical. We ought to live according to Nature, and therefore we must inquire what the Law of Nature is. The contemplation of the order of things is the duty of man, and to observe this wonderful system of which man is a part; but the purpose of the contemplation and the observation is that we may live a life such as we ought to live. He says (Frag. CLXXV., “What do I care whether all things are composed of atoms or of similar parts, or of fire and earth? for is it not enough to know the nature of the good and the evil, and the measures of the desires and aversions, and also the movements towards things and from them; and using these as rules to administer the affairs of life, but not to trouble ourselves about the things above us? For these things are perhaps incomprehensible to the human mind: and if any man should even suppose them to be in the highest degree comprehensible, what then is the profit of them, if they are comprehended? And must we not say that those men have needless trouble who assign these things as necessary to a philosopher's discourse?" Epictetus then did not value the inquiries of the Physical philosophers, or he had no taste for them. His Philosophy was Ethical, and his inquiry was, What is the rule of life?
“With respect to gods," says Epictetus (i. c. 12), "there are some who say that a divine being does not exist: others
