26. It is in our power to discover the will of Nature from those matters on which we have no difference of opinion. For instance, when another man's slave has broken the wine-cup we are very ready to say at once, 'Such things must happen'. Know then that when your own cup is broken, you ought to behave in the same way as when your neighbour's was broken. Apply the same principle to higher matters. Is another's child or wife dead? Not one of us but would say, 'Such is the lot of man'; but when one's own dies, straightway one cries, 'Alas! miserable am I'. But we ought to remember what our feelings are when we hear it of another.
26. We have the ability to understand Nature's will through matters we all agree on. For example, when someone else's servant breaks a wine glass, we're quick to say, "These things happen." Remember this reaction when your own glass breaks. Apply this same thinking to more significant issues. If someone else loses a child or spouse, we often say, "That's life." But when it happens to us, we immediately cry, "How terrible! Poor me!" We should recall how we react when hearing about others' misfortunes.
27. As a mark is not set up for men to miss it, so there is nothing intrinsically evil in the world.
27. Just as a target is not created for archers to miss, there is nothing inherently evil in the world.
28. If any one trusted your body to the first man he met, you would be indignant, but yet you trust your mind to the chance corner, and allow it to be disturbed and confounded if he revile you; are you not ashamed to do so?
28. You'd be outraged if someone handed your body over to a random stranger, yet you readily let your mind be influenced by anyone who comes along. You allow your thoughts to be disrupted and your emotions thrown into turmoil just because someone insults you. Isn't that something to be ashamed of?
29. In everything you do consider what comes first and what follows, and so approach it. Otherwise you will come to it with a good heart at first because you have not reflected on any of the consequences, and afterwards, when difficulties have appeared, you will desist to your shame. Do you wish to win at Olympia? So do I, by the gods, for it is a fine thing. But consider the first steps to it, and the consequences, and so lay your hand to the work. You must submit to discipline, eat to order, touch no sweets, train under compulsion, at a fixed hour, in heat and cold, drink no cold water, nor wine, except by order; you must hand yourself over completely to your trainer as you would to a physician, and then when the contest comes you must risk getting hacked, and sometimes dislocate your hand, twist your ankle, swallow plenty of sand, sometimes get a flogging, and with all this suffer defeat. When you have considered all this well, then enter on the athlete's course, if you still wish it. If you act without thought you will be behaving like children, who one day play at wrestlers, another day at gladiators, now sound the trumpet, and next strut the stage. Like them you will be now an athlete, now a gladiator, then orator, then philosopher, but nothing with all your soul. Like an ape, you imitate every sight you see, and one thing after another takes your fancy. When you undertake a thing you do it casually and halfheartedly, instead of considering it and looking at it all round. In the same way some people, when they see a philosopher and hear a man speaking like Euphrates (and indeed who can speak as he can?), wish to be philosophers themselves.
29. In all your endeavors, consider the process and consequences before taking action. Otherwise, you might start with enthusiasm but give up shamefully when faced with difficulties. Do you want to win at the Olympics? I do too, as it's a great achievement. But first, think about what it takes and what follows. You must embrace strict discipline, follow a specific diet, avoid treats, train rigorously at set times regardless of weather, drink only as instructed, and completely trust your trainer like you would a doctor. Then, during the competition, you risk injury, pain, and even defeat after all that effort. After carefully weighing all this, if you still want to pursue it, go ahead. But acting without thorough consideration is childish, like kids who play at being wrestlers one day, gladiators the next, then pretend to be musicians or actors. Similarly, you might dabble in being an athlete, gladiator, orator, or philosopher, but never commit fully to anything. Like a monkey, you imitate whatever catches your eye, constantly shifting interests. When you take on something, you do it half-heartedly instead of examining it from all angles. It's like those who see a philosopher speak eloquently, like Euphrates (and who can match his skill?), and instantly decide they want to be philosophers too.
Man, consider first what it is you are undertaking; then look at your own powers and see if you can bear it. Do you want to compete in the pentathlon or in wrestling? Look to your arms, your thighs, see what your loins are like. For different men are born for different tasks. Do you suppose that if you do this you can live as you do now—eat and drink as you do now, indulge desire and discontent just as before? Nay, you must sit up late, work hard, abandon your own people, be looked down on by a mere slave, be ridiculed by those who meet you, get the worst of it in everything—in honour, in office, in justice, in every possible thing. This is what you have to consider: whether you are willing to pay this price for peace of mind, freedom, tranquillity. If not, do not come near; do not be, like the children, first a philosopher, then a tax-collector, then an orator, then one of Caesar's procurators. These callings do not agree. You must be one man, good or bad; you must develop either your Governing Principle, or your outward endowments; you must study either your inner man, or outward things—in a word, you must choose between the position of a philosopher and that of a mere outsider.
Consider carefully what you're getting into and assess if you have the capacity for it. Are you aiming to be a multi-sport athlete or a wrestler? Evaluate your physical strengths. Different people are suited for different roles. Don't assume you can pursue this path while maintaining your current lifestyle—your eating, drinking, and indulgences. You'll need to work late, push yourself hard, distance yourself from loved ones, endure disrespect from subordinates, face ridicule, and come up short in honor, position, fairness, and more. Weigh whether you're willing to pay this price for inner peace, freedom, and tranquility. If not, stay away. Don't be fickle, jumping from philosopher to tax collector to orator to government official. These roles are incompatible. You must choose one path: either good or bad. Focus on developing your core principles or external skills. Cultivate your inner self or external matters. Ultimately, you must decide between being a true philosopher or an ordinary person.
30. Appropriate acts are in general measured by the relations they are concerned with. 'He is your father.' This means you are called on to take care of him, give way to him in all things, bear with him if he reviles or strikes you.
30. Proper behavior is typically determined by the relationships involved. When someone is your father, it means you have a duty to care for him, defer to him in most situations, and show patience even if he insults or hits you.
'But he is a bad father.'
"But he's a terrible father."
Well, have you any natural claim to a good father? No, only to a father.
Do you have any inherent right to a good father? No, you're only entitled to a father, period.
'My brother wrongs me.'
"My brother is treating me unfairly."
Be careful then to maintain the relation you hold to him, and do not consider what he does, but what you must do if your purpose is to keep in accord with nature. For no one shall harm you, without your consent; you will only be harmed, when you think you are harmed. You will only discover what is proper to expect from neighbour, citizen, or praetor, if you get into the habit of looking at the relations implied by each.
Be mindful of your relationship with him, and focus on your own actions rather than his. If your goal is to live in harmony with nature, consider what you must do. Remember, no one can harm you without your permission; you're only harmed when you believe you are. You'll understand what to expect from others—be they neighbors, fellow citizens, or leaders—once you make a habit of examining the relationships these roles entail.
31. For piety towards the gods know that the most important thing is this: to have right opinions about them—that they exist, and that they govern the universe well and justly—and to have set yourself to obey them, and to give way to all that happens, following events with a free will, in the belief that they are fulfilled by the highest mind. For thus you will never blame the gods, nor accuse them of neglecting you. But this you cannot achieve, unless you apply your conception of good and evil to those things only which are in our power, and not to those which are out of our power. For if you apply your notion of good or evil to the latter, then, as soon as you fail to get what you will to get or fail to avoid what you will to avoid, you will be bound to blame and hate those you hold responsible. For every living creature has a natural tendency to avoid and shun what seems harmful and all that causes it, and to pursue and admire what is helpful and all that causes it. It is not possible then for one who thinks he is harmed to take pleasure in what he thinks is the author of the harm, any more than to take pleasure in the harm itself. That is why a father is reviled by his son, when he does not give his son a share of what the son regards as good things; thus Polynices and Eteocles were set at enmity with one another by thinking that a king's throne was a good thing. That is why the farmer, and the sailor, and the merchant, and those who lose wife or children revile the gods. For men's religion is bound up with their interest. Therefore he who makes it his concern rightly to direct his will to get and his will to avoid, is thereby making piety his concern. But it is proper on each occasion to make libation and sacrifice and to offer first-fruits according to the custom of our fathers, with purity and not in slovenly or careless fashion, without meanness and without extravagance.
31. The most important aspect of piety towards the gods is to hold correct beliefs about them: that they exist and govern the universe well and justly. Commit yourself to obey them and accept all that happens, willingly following events with the belief that they are guided by the highest wisdom. This way, you'll never blame or accuse the gods of neglecting you. To achieve this, apply your ideas of good and evil only to things within your control, not to external factors. If you judge external events as good or evil, you'll inevitably blame and resent those you hold responsible when things don't go your way. Every living being naturally avoids what seems harmful and pursues what appears beneficial. It's impossible to take pleasure in something you believe has harmed you, just as you can't enjoy the harm itself. This is why children resent parents who don't give them what they consider good, like Polynices and Eteocles fighting over the throne. It's also why farmers, sailors, merchants, and those who lose loved ones might curse the gods. People's religious beliefs are tied to their interests. Therefore, to cultivate piety, focus on properly directing your desires and aversions. It's also appropriate to make offerings and sacrifices according to tradition, but do so with sincerity and moderation, avoiding both carelessness and extravagance.
32. When you make use of prophecy remember that while you know not what the issue will be, but are come to learn it from the prophet, you do know before you come what manner of thing it is, if you are really a philosopher. For if the event is not in our control, it cannot be either good or evil. Therefore do not bring with you to the prophet the will to get or the will to avoid, and do not approach him with trembling, but with your mind made up, that the whole issue is indifferent and does not affect you and that, whatever it be, it will be in your power to make good use of it, and no one shall hinder this. With confidence then approach the gods as counsellors, and further, when the counsel is given you, remember whose counsel it is, and whom you will be disregarding if you disobey. And consult the oracle, as Socrates thought men should, only when the whole question turns upon the issue of events, and neither reason nor any art of man provides opportunities for discovering what lies before you. Therefore, when it is your duty to risk your life with friend or country, do not ask the oracle whether you should risk your life. For if the prophet warns you that the sacrifice is unfavourable, though it is plain that this means death or exile or injury to some part of your body, yet reason requires that even at this cost you must stand by your friend and share your country's danger. Wherefore pay heed to the greater prophet, Pythian Apollo, who cast out of his temple the man who did not help his friend when he was being killed.
32. When consulting prophecy, remember that while you don't know the outcome, you do understand the nature of the inquiry if you're truly philosophical. Events beyond our control can't be inherently good or bad. So, approach the prophet without desire or aversion, and without fear. Instead, be prepared to make the best of any outcome, knowing that no one can prevent you from doing so. Approach the gods as advisors with confidence. When given counsel, remember its divine source and the consequences of disregarding it. Only consult oracles, as Socrates suggested, when the question revolves around future events that reason or human skill can't predict. Don't ask the oracle whether you should risk your life for a friend or your country—that's your duty. Even if the prophet warns of unfavorable outcomes implying death, exile, or injury, reason dictates that you must stand by your friend and share in your country's peril. Heed the greater prophet, Pythian Apollo, who banished from his temple the man who failed to help his friend in mortal danger.
33. Lay down for yourself from the first a definite stamp and style of conduct, which you will maintain when you are alone and also in the society of men. Be silent for the most part, or, if you speak, say only what is necessary and in a few words. Talk, but rarely, if occasion calls you, but do not talk of ordinary things—of gladiators, or horse-races, or athletes, or of meats or drinks—these are topics that arise everywhere—but above all do not talk about men in blame or compliment or comparison. If you can, turn the conversation of your company by your talk to some fitting subject; but if you should chance to be isolated among strangers, be silent. Do not laugh much, nor at many things, nor without restraint.
33. From the start, establish a clear and consistent way of behaving, both when alone and with others. Keep quiet most of the time, or if you must speak, say only what's necessary and be brief. Speak rarely, and only when the situation demands it. Avoid discussing trivial matters like sports, entertainment, or food and drink – these topics are too common. Most importantly, don't gossip about others or compare people. If possible, steer conversations towards more meaningful subjects. If you find yourself among strangers, it's best to remain quiet. Laugh sparingly, and never excessively or without control.
Refuse to take oaths, altogether if that be possible, but if not, as far as circumstances allow.
Avoid taking oaths entirely if you can. If that's not possible, limit them as much as your situation permits.
Refuse the entertainments of strangers and the vulgar. But if occasion arise to accept them, then strain every nerve to avoid lapsing into the state of the vulgar. For know that, if your comrade have a stain on him, he that associates with him must needs share the stain, even though he be clean in himself.
Avoid participating in shallow or crude activities. However, if you must take part, make every effort to maintain your integrity. Remember, if your companion has a bad reputation, associating with them will tarnish your own image, even if you're blameless yourself.
For your body take just so much as your bare need requires, such as food, drink, clothing, house, servants, but cut down all that tends to luxury and outward show.
Take only what your body truly needs: basic food, drink, clothing, shelter, and essential help. Avoid excess and showy displays of wealth.
Avoid impurity to the utmost of your power before marriage, and if you indulge your passion, let it be done lawfully. But do not be offensive or censorious to those who indulge it, and do not be always bringing up your own chastity. If some one tells you that so and so speaks ill of you, do not defend yourself against what he says, but answer, 'He did not know my other faults, or he would not have mentioned these alone.'
Stay as pure as you can before marriage, and if you do have sex, make sure it's legal. Don't judge or criticize others for their sexual choices, and don't brag about your own abstinence. If someone tells you that another person is speaking badly of you, don't defend yourself. Instead, say, "They must not know about my other flaws, or they wouldn't have focused only on these."
It is not necessary for the most part to go to the games; but if you should have occasion to go, show that your first concern is for yourself; that is, wish that only to happen which does happen, and him only to win who does win, for so you will suffer no hindrance. But refrain entirely from applause, or ridicule, or prolonged excitement. And when you go away do not talk much of what happened there, except so far as it tends to your improvement. For to talk about it implies that the spectacle excited your wonder.
Going to games isn't usually necessary. But if you do go, focus on yourself first. Accept whatever happens and whoever wins, so you won't be disappointed. Avoid cheering, mocking, or getting too worked up. When you leave, don't dwell on what happened there, unless it helps you grow. Talking too much about it suggests you were overly impressed by the spectacle.
Do not go lightly or casually to hear lectures; but if you do go, maintain your gravity and dignity and do not make yourself offensive. When you are going to meet any one, and particularly some man of reputed eminence, set before your mind the thought, 'What would Socrates or Zeno have done?' and you will not fail to make proper use of the occasion.
When attending lectures, approach them with seriousness and purpose. If you do attend, maintain a respectful demeanor and avoid disruptive behavior. Before meeting someone, especially a person of high standing, ask yourself, "How would Socrates or Zeno handle this situation?" By doing so, you'll make the most of the opportunity.
When you go to visit some great man, prepare your mind by thinking that you will not find him in, that you will be shut out, that the doors will be slammed in your face, that he will pay no heed to you. And if in spite of all this you find it fitting for you to go, go and bear what happens and never say to yourself, 'It was not worth all this'; for that shows a vulgar mind and one at odds with outward things.
When visiting an important person, brace yourself for disappointment. Assume they won't be available, you'll be turned away, or they'll ignore you. If you still decide to go, accept whatever happens without complaint. Don't tell yourself, "It wasn't worth the trouble." Such thoughts reveal a petty mindset and an inability to cope with external circumstances.
In your conversation avoid frequent and disproportionate mention of your own doings or adventures; for other people do not take the same pleasure in hearing what has happened to you as you take in recounting your adventures.
When conversing, resist the urge to constantly talk about yourself or your experiences. Remember that others may not find your personal stories as fascinating as you do.
Avoid raising men's laughter; for it is a habit that easily slips into vulgarity, and it may well suffice to lessen your neighbour's respect.
Don't try to be the class clown. It's a habit that can quickly become crude, and it might make others lose respect for you.
It is dangerous too to lapse into foul language; when anything of the kind occurs, rebuke the offender, if the occasion allow, and if not, make it plain to him by your silence, or a blush or a frown, that you are angry at his words.
It's risky to use vulgar language. If someone does, call them out on it if appropriate. If not, make your disapproval clear through your silence, a blush, or a frown.
34. When you imagine some pleasure, beware that it does not carry you away, like other imaginations. Wait a while, and give yourself pause. Next remember two things: how long you will enjoy the pleasure, and also how long you will afterwards repent and revile yourself. And set on the other side the joy and self-satisfaction you will feel if you refrain. And if the moment seems come to realize it, take heed that you be not overcome by the winning sweetness and attraction of it; set in the other scale the thought how much better is the consciousness of having vanquished it.
34. When a tempting pleasure comes to mind, be careful not to get swept away by the fantasy. Take a moment to pause and reflect. Consider two things: how brief the enjoyment will be, and how long you'll regret and criticize yourself afterwards. Compare this to the lasting satisfaction you'll feel if you resist. If you're on the verge of giving in, remember that the initial appeal can be deceiving. Instead, focus on how much more rewarding it is to overcome temptation.
35. When you do a thing because you have determined that it ought to be done, never avoid being seen doing it, even if the opinion of the multitude is going to condemn you. For if your action is wrong, then avoid doing it altogether, but if it is right, why do you fear those who will rebuke you wrongly?
35. When you decide to do something because you believe it's the right thing to do, don't hide it from others, even if most people might disapprove. If what you're doing is wrong, don't do it at all. But if it's right, why worry about those who might criticize you unfairly?
36. The phrases, 'It is day' and 'It is night', mean a great deal if taken separately, but have no meaning if combined. In the same way, to choose the larger portion at a banquet may be worth while for your body, but if you want to maintain social decencies it is worthless. Therefore, when you are at meat with another, remember not only to consider the value of what is set before you for the body, but also to maintain your self-respect before your host.
36. The statements "It's daytime" and "It's nighttime" are meaningful on their own, but nonsensical when combined. Similarly, choosing the biggest portion at a dinner party might benefit your body, but it's socially inappropriate. When dining with others, consider not just the nutritional value of the food, but also how to maintain your dignity and respect for your host.
37. If you try to act a part beyond your powers, you not only disgrace yourself in it, but you neglect the part which you could have filled with success.
37. If you attempt a role beyond your abilities, you not only embarrass yourself but also miss out on opportunities where you could have excelled.
38. As in walking you take care not to tread on a nail or to twist your foot, so take care that you do not harm your Governing Principle. And if we guard this in everything we do, we shall set to work more securely.
38. Just as you watch your step to avoid nails or twisting your ankle, be mindful not to harm your core values and beliefs. If you apply this caution to everything you do, you'll approach tasks with greater confidence and safety.
39. Every man's body is a measure for his property, as the foot is the measure for his shoe. If you stick to this limit, you will keep the right measure; if you go beyond it, you are bound to be carried away down a precipice in the end; just as with the shoe, if you once go beyond the foot, your shoe puts on gilding, and soon purple and embroidery. For when once you go beyond the measure there is no limit.
39. Your body's needs should guide your possessions, like a foot determines the size of a shoe. Stick to this principle, and you'll maintain balance. Exceed it, and you risk losing control. It's similar to shoes: go beyond what fits, and you'll soon want unnecessary luxuries. Once you ignore practical limits, there's no stopping point.
40. Women from fourteen years upwards are called 'madam' by men. Wherefore, when they see that the only advantage they have got is to be marriageable, they begin to make themselves smart and to set all their hopes on this. We must take pains then to make them understand that they are really honoured for nothing but a modest and decorous life.
40. Women aged fourteen and up are addressed as 'madam' by men. Realizing that their only perceived value is their marriageability, they start focusing on their appearance and pinning all their hopes on marriage. We need to make an effort to help them understand that true respect comes from living a modest and respectable life.
41. It is a sign of a dull mind to dwell upon the cares of the body, to prolong exercise, eating, drinking, and other bodily functions. These things are to be done by the way; all your attention must be given to the mind.
41. Obsessing over physical concerns, like exercise routines, diet, or other bodily functions, is a mark of an uncreative mind. While these activities are necessary, they should be handled efficiently. Your primary focus should always be on developing your intellect.
42. When a man speaks evil or does evil to you, remember that he does or says it because he thinks it is fitting for him. It is not possible for him to follow what seems good to you, but only what seems good to him, so that, if his opinion is wrong, he suffers, in that he is the victim of deception. In the same way, if a composite judgement which is true is thought to be false, it is not the judgement that suffers, but the man who is deluded about it. If you act on this principle you will be gentle to him who reviles you, saying to yourself on each occasion, 'He thought it right.'
42. When someone speaks or acts negatively towards you, remember they do so because they believe it's appropriate. They can't follow what you think is right, only what they believe is right. If their view is mistaken, they're the ones who suffer from being deceived. Similarly, if a true statement is believed to be false, it's not the statement that's harmed, but the person who's mistaken about it. Keep this in mind, and you'll respond calmly to those who insult you, reminding yourself each time, "They thought it was the right thing to do."
43. Everything has two handles, one by which you can carry it, the other by which you cannot. If your brother wrongs you, do not take it by that handle, the handle of his wrong, for you cannot carry it by that, but rather by the other handle—that he is a brother, brought up with you, and then you will take it by the handle that you can carry by.
43. Every situation has two perspectives: one that's helpful and one that's not. If your sibling wrongs you, don't focus on the harm they've caused. That perspective won't serve you well. Instead, remember they're family, raised alongside you. This viewpoint will help you handle the situation more effectively.
44. It is illogical to reason thus, 'I am richer than you, therefore I am superior to you', 'I am more eloquent than you, therefore I am superior to you.' It is more logical to reason, 'I am richer than you, therefore my property is superior to yours', 'I am more eloquent than you, therefore my speech is superior to yours.' You are something more than property or speech.
44. It doesn't make sense to say, "I'm richer than you, so I'm better than you," or "I'm more articulate than you, so I'm superior." It's more logical to say, "I'm richer than you, so my wealth is greater than yours," or "I'm more articulate than you, so my communication skills are better than yours." Remember, you are more than just your possessions or your ability to speak.
45. If a man wash quickly, do not say that he washes badly, but that he washes quickly. If a man drink much wine, do not say that he drinks badly, but that he drinks much. For till you have decided what judgement prompts him, how do you know that he acts badly? If you do as I say, you will assent to your apprehensive impressions and to none other.
45. Don't criticize someone for washing poorly if they're simply washing quickly. Likewise, don't accuse someone of drinking badly if they're just drinking a lot of wine. Until you understand their motivations, how can you judge their actions as bad? If you follow this advice, you'll only accept your initial impressions and nothing else.
46. On no occasion call yourself a philosopher, nor talk at large of your principles among the multitude, but act on your principles. For instance, at a banquet do not say how one ought to eat, but eat as you ought. Remember that Socrates had so completely got rid of the thought of display that when men came and wanted an introduction to philosophers he took them to be introduced; so patient of neglect was he. And if a discussion arise among the multitude on some principle, keep silent for the most part; for you are in great danger of blurting out some undigested thought. And when some one says to you, 'You know nothing', and you do not let it provoke you, then know that you are really on the right road. For sheep do not bring grass to their shepherds and show them how much they have eaten, but they digest their fodder and then produce it in the form of wool and milk. Do the same yourself; instead of displaying your principles to the multitude, show them the results of the principles you have digested.
46. Never call yourself a philosopher or discuss your principles in public. Instead, live by them. At a dinner party, don't lecture on proper eating habits; simply eat correctly. Remember how Socrates avoided self-promotion: when people asked to meet philosophers, he'd introduce them to others, accepting his own obscurity. If a crowd debates a principle, stay quiet. You risk sharing half-formed ideas. When someone tells you, "You know nothing," and you remain calm, you're on the right path. Sheep don't show shepherds how much grass they've eaten; they digest it and produce wool and milk. Do the same: don't showcase your principles to others, show them the results of principles you've internalized.
47. When you have adopted the simple life, do not pride yourself upon it, and if you are a water-drinker do not say on every occasion, 'I am a water-drinker.' And if you ever want to train laboriously, keep it to yourself and do not make a show of it. Do not embrace statues. If you are very thirsty take a good draught of cold water, and rinse you mouth and tell no one.
47. If you've embraced a simple lifestyle, don't boast about it. If you only drink water, don't announce it at every opportunity. Should you decide to undertake intense training, keep it to yourself rather than showing off. Don't make a spectacle of hugging statues. When extremely thirsty, drink some cold water and rinse your mouth, but don't tell anyone about it.
48. The ignorant man's position and character is this: he never looks to himself for benefit or harm, but to the world outside him. The philosopher's position and character is that he always look to himself for benefit and harm.
48. An uninformed person looks outside themselves for sources of good and bad in their life. They blame or credit external factors for their circumstances. In contrast, a wise individual recognizes that they are responsible for their own well-being and misfortunes. They understand that their actions and attitudes shape their experiences.
The signs of one who is making progress are: he blames none, praises none, complains of none, accuses none, never speaks of himself as if he were somebody, or as if he knew anything. And if any one compliments him he laughs in himself at his compliment; and if one blames him, he makes no defence. He goes about like a convalescent, careful not to disturb his constitution on its road to recovery, until it has got firm hold. He has got rid of the will to get, and his will to avoid is directed no longer to what is beyond our power but only to what is in our power and contrary to nature. In all things he exercises his will without strain. If men regard him as foolish or ignorant he pays no heed. In one word, he keeps watch and guard on himself as his own enemy, lying in wait for him.
The signs of growth in a person are: They don't blame, praise, complain about, or accuse others. They avoid speaking of themselves as important or knowledgeable. When complimented, they inwardly laugh it off. When criticized, they don't defend themselves. They move through life like someone recovering from illness, careful not to disrupt their healing process. They've let go of wanting things beyond their control and focus only on what's within their power and aligns with their nature. In all matters, they exercise their will effortlessly. If others see them as foolish or ignorant, they pay no attention. In essence, they remain vigilant, treating themselves as their own potential adversary, always on guard.
49. When a man prides himself on being able to understand and interpret the books of Chrysippus, say to yourself, 'If Chrysippus had not written obscurely this man would have had nothing on which to pride himself.'
49. When someone boasts about their ability to understand and explain complex philosophical texts, remind yourself: 'If these works were written clearly, this person would have nothing to brag about.'
What is my object? To understand Nature and follow her. I look then for some one who interprets her, and having heard that Chrysippus does
My goal? To comprehend Nature and align myself with her ways. So, I seek someone who can explain her to me, and I've heard that Chrysippus does just that.
I come to him. But I do not understand his writings, so I seek an interpreter. So far there is nothing to be proud of. But when I have found the interpreter it remains for me to act on his precepts; that and that alone is a thing to be proud of. But if I admire the mere power of exposition, it comes to this—that I am turned into a grammarian instead of a philosopher, except that I interpret Chrysippus in place of Homer. Therefore, when some one says to me, 'Read me Chrysippus', when I cannot point to actions which are in harmony and correspondence with his teaching, I am rather inclined to blush.
I approach him, but his writings confuse me, so I look for someone to explain them. There's no pride in that. The real accomplishment comes when I find an interpreter and then put those teachings into practice. That's the only thing worth being proud of. If I only admire how well something is explained, I've become a language expert rather than a philosopher, just swapping Chrysippus for Homer. So when someone asks me to read Chrysippus, I feel embarrassed if I can't show how my actions align with his teachings.
50. Whatever principles you put before you, hold fast to them as laws which it will be impious to transgress. But pay no heed to what any one says of you; for this is something beyond your own control.
50. Stick to your principles as if they were sacred laws. Don't break them. Ignore what others say about you; their opinions are out of your control.
51. How long will you wait to think yourself worthy of the highest and transgress in nothing the clear pronouncement of reason? You have received the precepts which you ought to accept, and you have accepted them. Why then do you still wait for a master, that you may delay the amendment of yourself till he comes? You are a youth no longer, you are now a full-grown man. If now you are careless and indolent and are always putting off, fixing one day after another as the limit when you mean to begin attending to yourself, then, living or dying, you will make no progress but will continue unawares in ignorance. Therefore make up your mind before it is too late to live as one who is mature and proficient, and let all that seems best to you be a law that you cannot transgress. And if you encounter anything troublesome or pleasant or glorious or inglorious, remember that the hour of struggle is come, the Olympic contest is here and you may put off no longer, and that one day and one action determines whether the progress you have achieved is lost or maintained.
51. How long will you wait to believe you're worthy of the best and to follow reason without fail? You've received and accepted the principles you should follow. So why wait for a teacher to start improving yourself? You're no longer young; you're a grown adult. If you remain careless and lazy, always postponing your self-improvement, you'll make no progress and stay ignorant, whether you live or die. So decide now to live as a mature, capable person. Let your best judgment become your unbreakable law. When faced with difficulty, pleasure, glory, or shame, remember: this is your moment of challenge, your Olympic event. You can't delay any longer. A single day, a single action can determine whether you keep or lose the progress you've made.
This was how Socrates attained perfection, paying heed to nothing but reason, in all that he encountered. And if you are not yet Socrates, yet ought you to live as one who would wish to be a Socrates.
Socrates achieved excellence by following reason in all situations. Even if you're not yet at his level, you should still strive to live as though you aspire to be like him.
52. The first and most necessary department of philosophy deals with the application of principles; for instance, 'not to lie'. The second deals with demonstrations; for instance, 'How comes it that one ought not to lie?' The third is concerned with establishing and analysing these processes; for instance, 'How comes it that this is a demonstration? What is demonstration, what is consequence, what is contradiction, what is true, what is false?' It follows then that the third department is necessary because of the second, and the second because of the first. The first is the most necessary part, and that in which we must rest. But we reverse the order: we occupy ourselves with the third, and make that our whole concern, and the first we completely neglect. Wherefore we lie, but are ready enough with the demonstration that lying is wrong.
52. The most essential branch of philosophy deals with applying principles, such as "don't lie." The second branch focuses on proving these principles, asking questions like "Why shouldn't we lie?" The third branch examines and analyzes these processes, asking "What makes this a valid argument? What defines demonstration, consequence, contradiction, truth, and falsehood?" Logically, the third branch exists to support the second, which in turn supports the first. The first branch is the most crucial and should be our primary focus. However, we often invert this order. We become preoccupied with the third branch, neglecting the first entirely. As a result, we continue to lie while readily demonstrating why lying is wrong.
53. On every occasion we must have these thoughts at hand,
53. At all times, we should keep these ideas readily available in our minds:
'Lead me, O Zeus, and lead me, Destiny, Whither ordainèd is by your decree. I'll follow, doubting not, or if with will Recreant I falter, I shall follow still.' [Cleanthes]
"Guide me, Zeus, and guide me, Fate, To where your plan has set my course. I'll follow willingly, without debate, Or if I waver, still go forth with force." —Cleanthes
'Who rightly with necessity complies In things divine we count him skilled and wise.' [Euripides, Fragment 965]
"Those who wisely accept what must be In matters of faith, we deem enlightened and free." —Euripides, Fragment 965
'Well, Crito, if this be the gods’ will, so be it.' [Plato, Crito, 43d]
"Well, Crito, if this is what the gods want, then so be it." —Plato, Crito, 43d
'Anytus and Meletus have power to put me to death, but not to harm me,' [Plato, Apology, 30c]
"They may have the power to kill me, but Anytus and Meletus can't truly harm me," —Plato, Apology, 30c