Nature would not have overlooked such dangers through failing to recognize them, or because it saw them but was powerless to prevent or correct them. Nor would it ever, through inability or incompetence, make such a mistake as to let good and bad things happen indiscriminately to good and bad alike.
In a sense, people are our proper occupation.
Get rid of the judgment; you are rid of the ‘I am hurt’; get rid of the ‘I am hurt,’ you are rid of the hurt itself.
Do not waste the balance of life left to you in thoughts about other persons... for why do you rob yourself of something else which you might do?
The Stoics regarded speculation as a means to an end and that end was, as Zeno put it, to live consistently omologonuenws zhn or as it was later explained, to live in conformity with nature. This conforming of the life to nature.
Let opinion be taken away, and no man will think himself wronged. If no man shall think himself wronged, then is there no more any such thing as wrong. That which makes not man himself the worse, cannot make his life the worse, neither can it hurt him either inwardly or outwardly. It was expedient in nature that it should be so, and therefore necessary.
X. Of Catulus, not to contemn any friend’s expostulation, though unjust, but to strive to reduce him to his former disposition: freely and heartily to speak well of all my masters upon any occasion, as it is reported of Domitius, and Athenodotus: and to love my children with true affection.
And how man grasps God, with what part of himself he does so, and how that part is conditioned when he does.
So this is how a thoughtful person should await death: not with indifference, not with impatience, not with disdain, but simply viewing it as one of the things that happen to us. Now you anticipate the child’s emergence from its mother’s womb; that’s how you should await the hour when your soul will emerge from its compartment.
And if the elements themselves suffer nothing by this their perpetual conversion of one into another, that dissolution, and alteration, which is so common unto all, why should it be feared by any? Is not this according to nature? But nothing that is according to nature can be evil.
To comprehend all in a few words, our life is short; we must endeavour to gain the present time with best discretion and justice.
29. To erase false perceptions, tell yourself: I have it in me to keep my soul from evil, lust and all confusion. To see things as they are and treat them as they deserve. Don’t overlook this innate ability.
Things gravitate toward what they were intended for.
33. To accept it without arrogance, to let it go with indifference.
Epictetus nicely likened this process to gaming: “The counters are indifferent and the dice are indifferent: how do I know which way they will fall? But to use the throw carefully and skillfully, that is my job.
For thou art born a mere slave, to thy senses and brutish affections;” destitute without teaching of all true knowledge and sound reason. 28.
And don’t go expecting Plato’s Republic; be satisfied with even the smallest progress, and treat the outcome of it all as unimportant.
Don’t let your imagination be crushed by life as a whole. Don’t try to picture everything bad that could possibly happen. Stick with the situation at hand, and ask, “Why is this so unbearable? Why can’t I endure it?” You’ll be embarrassed to answer.
Conviene, por consiguiente, mantenerse recto, no enderezado.
I observed that everybody believed that he thought as he spoke, and that in all that he did he never had any bad intention; and he never showed amazement and surprise, and was never in a hurry, and never put off doing a thing, nor was perplexed nor dejected, nor did he ever laugh to disguise his vexation, nor, on the other hand, was he ever passionate or suspicious.