The Discourses

by Epictetus

If you dismiss these things and consider them as nothing, with whom are you still angry? But so long as you value these things, be angry with yourself rather than with the thief and the adulterer.

Who then is the invincible? It is he whom none of the things disturb which are independent of the will.

The beginning of philosophy to him at least who enters on it in the right way and by the door, is a consciousness of his own weakness and inability about necessary things.

Observe, this is the beginning of philosophy, a perception of the disagreement of men with one another, and an inquiry into the cause of the disagreement, and a condemnation and distrust of that which only "seems," and a certain investigation of that which "seems" whether it "seems" rightly, and a discovery of some rule, as we have discovered a balance in the determination of weights, and a carpenter's rule in the case of straight and crooked things. This is the beginning of philosophy.

"I care not for other witnesses, but I am always satisfied with the evidence of my adversary, and I do not ask the opinion of others, but only the opinion of him who is disputing with me."

What do we admire? Externals. About what things are we busy? Externals. And have we any doubt then why we fear or why we are anxious? What, then, happens when we think the things which are coming on us to be evils? It is not in our power not to be afraid, it is not in our power not to be anxious.

Every man will read a book with more pleasure or even with more case, if it is written in fairer characters. Therefore every man will also listen more readily to what is spoken, if it is signified by appropriate and becoming words.

There is a certain value in the power of speaking, but it is not so great as the power of the will.

"But I can throw into prison any man whom I please." So you can do with a stone. "But I can beat with sticks whom I please." So you may an ass. This is not a governing of men. Govern us as rational animals: show us what is profitable to us, and we will follow it: show us what is unprofitable, and we will turn away from it.

In every act consider what precedes and what follows, and then proceed to the act.

If a man has frequent intercourse with others, either for talk, or drinking together, or generally for social purposes, he must either become like them, or change them to his own fashion. For if a man places a piece of quenched charcoal close to a piece that is burning, either the quenched charcoal will quench the other, or the burning charcoal will light that which is quenched. Since, then, the danger is so great, we must cautiously enter into such intimacies with those of the common sort, and remember that it is impossible that a man can keep company with one who is covered with soot without being partaker of the soot himself.

"And how is it possible that a man who has nothing, who is naked, houseless, without a hearth, squalid, without a slave, without a city, can pass a life that flows easily?" See, God has sent you a man to show you that it is possible. "Look at me, who am without a city, without a house, without possessions, without a slave; I sleep on the ground; I have no wife, no children; no praetorium, but only the earth and heavens, and one poor cloak. And what do I want? Am I not without sorrow? am I not without fear? Am I not free? When did any of you see me failing in the object of my desire? or ever falling into that which I would avoid? did I ever blame God or man? did I ever accuse any man? did any of you ever see me with sorrowful countenance? And how do I meet with those whom you are afraid of and admire? Do not I treat them like slaves? Who, when he sees me, does not think that he sees his king and master?"

This is the language of the Cynics, this their character, this is their purpose.

The wise and good man neither himself fights with any person, nor does he allow another, so far as he can prevent it.