You want praise from people who kick themselves every fifteen minutes, the approval of people who despise themselves. (Is it a sign of self-respect to regret nearly everything you do?) (Hays translation)

He who does not know what the world is, does not know where he is. And he who does not know for what purpose the world exists, does not know who he is, nor what the world is. But he who has failed in any one of these things could not even say for what purpose he exists himself. What then dost thou think of him who [avoids or] seeks the praise of those who applaud, of men who know not either where they are or who they are?

A man standing by a spring of clear, sweet water and cursing it. While the fresh water keeps on bubbling up. He can shovel mud into it, or dung, and the stream will carry it away, wash itself clean, remain unstained. (Hays translation)

No carelessness in your actions. No confusion in your words. No imprecision in your thoughts. (Hays translation)

The cucumber is bitter? Then throw it out. There are brambles in the path? Then go around them. That's all you need to know. (Hays translation)

The universal nature has no external space; but the wondrous part of her art is that though she has circumscribed herself, everything which is within her which appears to decay and to grow old and to be useless she changes into herself, and again makes other new things from these very same, so that she requires neither substance from without nor wants a place into which she may cast that which decays. She is content then with her own space, and her own matter, and her own art.

The mind which is free from passions is a citadel, for man has nothing more secure to which he can fly for refuge and for the future be inexpugnable. He then who has not seen this is an ignorant man: but he who has seen it and does not fly to this refuge is unhappy.

External things are not the problem. It's your assessment of them. Which you can erase right now. (Hays translation)

No longer let thy breathing only act in concert with the air which surrounds thee, but let thy intelligence also now be in harmony with the intelligence which embraces all things. For the intelligent power is no less diffused in all parts and pervades all things for him who is willing to draw it to him than the aërial power for him who is able to respire it.

He who fears death either fears to lose all sensation or fears new sensations. In reality, you will either feel nothing at all, and therefore nothing evil, or else, if you can feel any sensations, you will be a new creature, and so will not have ceased to have life.

Objective judgment, now, at this very moment. Unselfish action, now, at this very moment. Willing acceptance—now, at this very moment—of all external events. That's all you need. (Hays translation)

And you can also commit injustice by doing nothing. (Hays translation)

A wrongdoer is often a man who has left something undone, not always one who has done something.

Think not disdainfully of death, but look on it with favor; for even death is one of the things that Nature wills.

He would be the finer gentleman that should leave the world without having tasted of lying or pretence of any sort, or of wantonness or conceit.

The nature of the universe is the nature of things that are. Now, things that are have kinship with things that are from the beginning. Further, this nature is styled Truth; and it is the first cause of all that is true.

An arrow has one motion and the mind another. Even when pausing, even when weighing conclusions, the mind is moving forward, toward its goal. (Hays translation)

Men exist for the sake of one another. Teach them then or bear with them. (Long translation)

If...it be a thing external that causes thy grief, know, that it is not that properly that doth cause it, but thine own conceit and opinion concerning the thing: which thou mayest rid thyself of, when thou wilt.

It is not fit that I should give myself pain, for I have never intentionally given pain even to another.

The things... which are proper to the understanding no other man is used to impede, for neither fire, nor iron, nor tyrant, nor abuse, touches it in any way. When it has been made a sphere, it continues a sphere.

Thou sufferest justly: for thou choosest rather to become good to-morrow than to be good to-day.

Look to the essence of a thing, whether it be a point of doctrine, of practice, or of interpretation.

Short-lived are both the praiser and the praised, and rememberer and the remembered: and all this in a nook of this part of the world; and not even here do all agree, no, not any one with himself: and the whole earth too is a point.

Nature has had regard in everything no less to the end than to the beginning and the continuance, just like a man who throws up a ball. What good is it then for the ball to be thrown up, or harm for it to come down... what good is it to the bubble while it holds together, or what harm when it is burst?

To change your mind and to follow him who sets you right is to be nonetheless the free agent that you were before.

Constantly and, if it be possible, on the occasion of every impression on the soul, apply to it the principles of Physic, of Ethic, and of Dialectic.

You may break your heart, but men will still go on as before.

On the occasion of every act ask thyself, How is this with respect to me? Shall I repent of it? A little time and I am dead, and all is gone.

Remember this, then, that this little compound, thyself, must either be dissolved, or thy poor breath must be extinguished, or be removed and placed elsewhere.

Where have they gone, the brilliant, the insightful ones, the proud? (Hays translation)

In the constitution of that rational animal I see no virtue which is opposed to justice, but I see a virtue which is opposed to love of pleasure, and that is temperance.

If thou canst see sharp, look and judge wisely, says the philosopher.

Remember that neither the future nor the past pains thee, but only the present. But this is reduced to a very little, if thou only circumscribest it, and chidest thy mind, if it is unable to hold out against even this.

As the nature of the universal has given to every rational being all the powers that it has, so we have received from it this power also. For as the universal nature converts and fixes in its predestined place everything which stands in the way and opposes it, and makes such things a part of itself, so also the rational animal is able to make every hindrance its own material, and to use it for such purpose as it may have designed.

Suppose that thou hast detached thyself from the natural unity... yet here there is this beautiful provision, that it is in thy power again to unite thyself. God has allowed this to no other part, after it has been separated and cut asunder, to come together again. ...he has distinguished man, for he has put it in his power not to be separated at all from the universal ...he has allowed him to be returned and to be united and to resume his place as a part.

To accept it without arrogance, to let it go with indifference. (Hays translation)

There are three relations [between thee and other things]: the one to the body which surrounds thee; the second to the divine cause from which all things come to all; and the third to those who live with thee.

It is satisfaction to a man to do the proper works of a man.

The nature of the All moved to make the universe.

Things that have a common quality ever quickly seek their kind.

When thou art offended at any man's fault, forthwith turn to thyself and reflect in what manner thou doest error thyself... For by attending to this thou wilt quickly forget thy anger, if this consideration is also added, that the man is compelled; for what else could he do? or, if thou art able, take away from him the compulsion.

What need is there of suspicious fear, since it is in thy power to inquire what ought to be done? And if thy seest clear, go by this way content, without turning back: but if thy dost not see clear, stop and take the best advisers. But if any other things oppose thee, go on according to thy powers with due consideration, keeping to that which appears to be just. For it is best to reach this object, and if thou dost fail, let thy failure be in attempting this. He who follows reason in all things is both tranquil and active at the same time, and also cheerful and collected.

Acquire the contemplative way of seeing how all things change into one another, and constantly attend to it, and exercise thyself about this part [of philosophy]. For nothing is so much adapted to produce magnanimity. ...But as to what any man shall say or think about him, or do against him, he never even thinks of it, being himself contented with these two things: with acting justly in what he now does, and being satisfied with what is now assigned to him; and he lays aside all distracting and busy pursuits, and desires nothing else than to accomplish the straight course through the law, and by accomplishing the straight course to follow God.

Rememberest the gods, and that they wish not to be flattered, but wish all reasonable beings to be made like themselves; and... rememberest that what does the work of a fig-tree is a fig-tree, and that what does the work of a dog is a dog, and that what does the work of a bee is a bee, and that what does the work of a man is a man.

Remember that the term Rational was intended to signify a discriminating attention to every several thing and freedom from negligence; and that Equanimity is the voluntary acceptance of things which are assigned to thee by the common nature; and the Magnanimity is the elevation of the intelligent part above the pleasurable or painful sensations of the flesh, and above that poor thing called fame, and death, and all such things. If then, thou maintainest thyself in the possession of these names, without desiring to be called by these names by others, thou wilt be another person and wilt enter into another life.

By remembering then that I am a part of such a whole, I shall be content with everything that happens. And inasmuch as I am in a manner intimately related to the parts which are of the same kind with myself, I shall do nothing unsocial, but I shall rather direct myself to the things which are of the same kind with myself, and I shall turn all my efforts to the common interest, and divert them from the contrary.

The whole contains nothing which is not or its advantage; and all natures indeed have this common principle, but the nature of the universe has this principle besides, that it cannot be compelled even by any external cause to generate anything harmful to itself.

Whatever may happen to thee, it was prepared for thee from all eternity; and the implication of causes was from eternity spinning the thread of thy being, and of that which is incident to it.

If a man is mistaken, instruct him kindly and show him his error. But if thou art not able, blame thyself, or blame not even thyself.