Quotes from William B. Irvine

Always to seek to conquer myself rather than fortune, to change my desires rather than the established order, and generally to believe that nothing except our thoughts is wholly under our control, so that after we have done our best in external matters, what remains to be done is absolutely impossible, at least as far as we are concerned.

The pursuit of virtue results in a degree of tranquility, which in turn makes it easier for us to pursue virtue.

The Stoics fell somewhere between the Cyrenaics and the Cynics: They thought people should enjoy the good things life has to offer, including friendship and wealth, but only if they did not cling to these good things. Indeed, they thought we should periodically interrupt our enjoyment of what life has to offer to spend time contemplating the loss of whatever it is we are enjoying. Affiliating

someone who practices Stoic principles "must, whether he wills or not, necessarily be attended by constant cheerfulness and a joy that is deep and issues from deep within, since he finds delight in his own resources, and desires no joys greater than his inner joys." Furthermore, compared to these joys, pleasures of the flesh are "paltry and trivial and fleeting."6

Seneca writes, "Nature requires from us some sorrow, while more than this is the result of vanity. But never will I demand of you that you should not grieve at all."1

The Stoics pointed to two principal sources of human unhappiness—our insatiability and our tendency to worry about things beyond our control—and they developed techniques for removing these sources of unhappiness from our life. •

reason tends to be the servant rather than the master of desire.

Stoic tranquility was a psychological state marked by the absence of negative emotions, such as grief, anger, and anxiety, and the presence of positive emotions, such as joy.

Although it might not be possible to eliminate grief from our life, it is possible, Seneca thinks, to take steps to minimize the amount of grief we experience over the course of a lifetime

Henry David Thoreau, for example, doesn't directly mention Stoicism or any of the great Stoics in Walden, his masterpiece, but to those who know what to look for, the Stoic influence is present. In his Journal, Thoreau is more forthcoming. He writes, for example, that "Zeno the Stoic stood in precisely the same relation to the world that I do now.

Epictetus would reject this manner of dealing with insults as being woefully counterproductive. He would point out, to begin with, that the political correctness movement has some untoward side effects. One is that the process of protecting disadvantaged individuals from insults will tend to make them hypersensitive to insults: They will, as a result, feel the sting not only of direct insults but of implied insults as well.

Our goal should therefore be to become indifferent to other people's opinions of us. He adds that if we can succeed in doing this, we will improve the quality of our life.

The profound realization, thanks to the practice of Stoicism, that acquiring the things that those in my social circle typically crave and work hard to afford will, in the long run, make zero difference in how happy I am and will in no way contribute to my having a good life.

it is better to fall in with crows than with flatterers; for in the one case you are devoured when dead, in the other case while alive.

Marcus Aurelius: "Nothing is worth doing pointlessly.")

use our reasoning ability to drive away "all that excites or affrights us.

la serenidad estoica era un estado psicológico caracterizado por la ausencia de emociones negativas, como la aflicción, la ira y la ansiedad, y la presencia de emociones positivas, como la alegría.

Some people, I realize, will find it depressing or even morbid to contemplate impermanence. I am nevertheless convinced that the only way we can be truly alive is if we make it our business periodically to entertain such thoughts.

The Stoics, as we have seen, thought tranquility was worth pursuing, and the tranquility they sought, it will be remembered, is a psychological state in which we experience few negative emotions, such as anxiety, grief, and fear, but an abundance of positive emotions, especially joy.

In my research on desire, I discovered nearly unanimous agreement among thoughtful people that we are unlikely to have a good and meaningful life unless we can overcome our insatiability. There was also agreement that one wonderful way to tame our tendency to always want more is to persuade ourselves to want the things we already have. This

This in turn suggests the possibility of restating Epictetus's dichotomy of control as a trichotomy: There are things over which we have complete control, things over which we have no control at all, and things over which we have some but not complete control.

Some things are up to us and some are not up to us.

I must die. If forthwith, I die; and if a little later, I will take lunch now,

Seneca, I am certain, was right when he pointed to laughter as the proper response to "the things which drive us to tears."2 Seneca also observes that "he shows a greater mind who does not restrain his laughter than he who does not restrain his tears, since the laughter gives expression to the mildest of the emotions, and deems that there is nothing important, nothing serious, nor wretched either, in the whole outfit of life.