Quotes About Epictetus

It is not things that trouble us," as Epictetus said, "but our judgment about things

Epictetus: "The judgment seat and a prison is each a place, the one high, the other low; but the attitude of your will can be kept the same, if you want to keep it the same, in either place.

After ejection I had about thirty seconds to make my last statement in freedom before I landed in the main street of a little village right ahead. And so help me, I whispered to myself: "Five years down there, at least. I'm leaving the world of technology and entering the world of Epictetus.

According to the classicist Anthony A. Long, Epictetus expected his pupils to satisfy two conditions: "(1) wanting to benefit from philosophy and (2) understanding what a commitment to philosophy entails.

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.

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.

My other self lacks self-discipline; left to his own devices, he will always take the path of least resistance through life and as a result will be little more than a simple-minded pleasure seeker. He is also a coward. My other self is not my friend; to the contrary, he is best regarded, in the words of Epictetus, "as an enemy lying in wait.

OUR MOST IMPORTANT CHOICE in life, according to Epictetus, is whether to concern ourselves with things external to us or things internal. Most people choose the former because they think harms and benefits come from outside themselves.

Before you realize this truth, say the Yogis, you will always be in despair, a notion nicely expressed in this exasperated line from the Greek stoic philosopher Epictetus: 'You bear God within you, poor wretch, and know it not.

Cómo se lo que va a pasar? Mi tarea es utilizar lo que ocurra con diligencia y habilidad.

Freedom is secured not by the fulfilling of men's desires, but by the removal of desire.

Very little is needed for everything to be upset and ruined, only a slight lapse in reason.

Never praise or blame people on common grounds; look to their judgements exclusively. Because that is the determining factor, which makes everyone's actions either good or bad.

Remember that the divine order is intelligent and fundamentally good. Life is not a series of random, meaningless episodes, but an ordered, elegant whole that follows ultimately comprehensible laws.

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 comer, and allow it to be disturbed and confounded if he revile you; are you not ashamed to do so?

Seeing that our birth involves the blending of these two things—the body, on the one hand, that we share with animals, and, on the other hand, rationality and intelligence, that we share with the gods—most of us incline to this former relationship, wretched and dead though it is, while only a few to the one that is divine and blessed.

According to him the faculty of choice distinguishes humans from irrational animals. We can make considered choices among 'impressions' or 'appearances', meaning anything that comes within range of our senses, together with whatever thoughts and feelings these sensations evoke. While all animals are subject to impressions, those of humans differ by virtue of the fact that we possess the power of language and reason (both faculties expressed by the single word logos).

So in the field of assent you cannot be hindered or obstructed. 'Evidently.

They are all just so many opportunities to justify your ways to man, by showing just how little circumstances amount to.

These inferences are invalid: "I am richer than you, therefore I am better than you," and "I am more eloquent than you, therefore I am better than you." But the following inferences are more cogent: "I am richer than you, therefore my property is better than yours," or "I am more eloquent than you, therefore my diction is better than yours." But you yourself are neither property nor diction.

impassivity and a good flow of life are not attained except through unerring desire and unfailing avoidance

If you have nothing better to do than praise me for it, then my speech was a failure.

For what else is tragedy than the perturbations ([Greek: pathae]) of men who value externals exhibited in this kind of poetry?

But prove to me that one who holds inferior judgments can prevail over a man who is superior in his judgments. You never will prove it, nor anything like it; for the law of nature and of god is this: Let the better always be superior to the worse… Thus I, too, lost my lamp to a thief because the thief was better at keeping awake than I. But he bought a lamp at the price of being a thief, a rogue, and a brute. That seemed to him a good bargain. Epictetus