Reason is not measured by size or height, but by principle.

For on these matters we should not trust the multitude who say that none ought to be educated but the free, but rather to philosophers, who say that the educated alone are free.

Show that you know this only—how you may never either fail to get what you desire or fall into what you avoid.

Materials are indifferent, but the use which we make of them is not a matter of indifference.

Although life is a matter of indifference, the use which you make of it is not a matter of indifference.

Shall I show you the sinews of a philosopher? "What sinews are those?" — A will undisappointed; evils avoided; powers daily exercised, careful resolutions; unerring decisions.

Look now, this is the starting point of philosophy: the recognition that different people have conflicting opinions, the rejection of mere opinion so that it comes to be viewed with mistrust, an investigation of opinion to determine whether it is rightly held, and the discovery of a standard of judgement, comparable to the balance that we have devised for the determining of weights, or the carpenter's rule for determining whether things are straight or crooked.

When I see someone in anxiety, I say to myself, What can it be that this fellow wants? For if he did not want something that was outside of his control, how could he still remain in anxiety?

Why, then, do we wonder any longer that, although in material things we are thoroughly experienced, nevertheless in our actions we are dejected, unseemly, worthless, cowardly, unwilling to stand the strain, utter failures one and all?

Be bold to look towards God and say, "Use me henceforward for whatever you want; I am of one mind with you; I am yours; I refuse nothing that seems good to you; lead me where you will; wrap me in what clothes you will."

What is the first business of one who practices philosophy? To get rid of self-conceit. For it is impossible for anyone to begin to learn that which he thinks he already knows.

Every habit and faculty is confirmed and strengthened by the corresponding actions, that of walking by walking, that of running by running.

If you would be a good reader, read; if a writer, write.

Whatever you would make habitual, practice it; and if you would not make a thing habitual, do not practice it, but accustom yourself to something else.

Be not swept off your feet by the vividness of the impression, but say, "Impression, wait for me a little. Let me see what you are and what you represent. Let me try you."

Show me someone who is ill and yet happy, in danger and yet happy, dying and yet happy, exiled and yet happy. Show me such a person; by the gods, how greatly I long to see a Stoic!

The propositions which are true and evident must of necessity be employed even by those who contradict them

Some of their faults people readily admit, but others not so readily.

For what is a child? Ignorance. What is a child? Want of instruction. For where a child has knowledge, he is no worse than we are.

For what is lacking now is not quibbles; nay, the books of the Stoics are full of quibbles

The essence of the good is a certain kind of moral purpose, and that of the evil is a certain kind of moral purpose.

O slavish man! will you not bear with your own brother, who has God for his Father, as being a son from the same stock, and of the same high descent? But if you chance to be placed in some superior station, will you presently set yourself up for a tyrant?

When you close your doors, and make darkness within, remember never to say that you are alone, for you are not alone; nay, God is within, and your genius is within. And what need have they of light to see what you are doing?

No thing great is created suddenly, any more than a bunch of grapes or a fig. If you tell me that you desire a fig, I answer you that there must be time. Let it first blossom, then bear fruit, then ripen.

Any one thing in the creation is sufficient to demonstrate a Providence to an humble and grateful mind.

Were I a nightingale, I would act the part of a nightingale; were I a swan, the part of a swan.

Since it is Reason which shapes and regulates all other things, it ought not itself to be left in disorder.

If what the philosophers say be true,—that all men's actions proceed from one source; that as they assent from a persuasion that a thing is so, and dissent from a persuasion that it is not, and suspend their judgment from a persuasion that it is uncertain,—so likewise they seek a thing from a persuasion that it is for their advantage.

Practice yourself, for heaven's sake, in little things; and thence proceed to greater.

It is unlikely that the good of a snail should reside in its shell: so is it likely that the good of a man should?

Who are those people by whom you wish to be admired? Are they not these about whom you are in the habit of saying that they are mad? What then? Do you wish to be admired by the mad?

If it is my interest to have a farm, it is my interest to take it away from my neighbour; if it is my interest to have a cloak, it is my interest also to steal it from a bath. This is the source of wars, seditions, tyrannies, plots.

It is difficulties that show what men are.

If we are not stupid or insincere when we say that the good or ill of man lies within his own will, and that all beside is nothing to us, why are we still troubled?

"If the room is smoky, if only moderately, I will stay; if there is too much smoke I will go. Remember this, keep a firm hold on it, the door is always open."

In theory there is nothing to hinder our following what we are taught; but in life there are many things to draw us aside.

Appearances to the mind are of four kinds. Things either are what they appear to be; or they neither are, nor appear to be; or they are, and do not appear to be; or they are not, and yet appear to be. Rightly to aim in all these cases is the wise man's task.

For human beings, the measure of every action is the impression of the senses.

Who is not tempted by attractive and wide-awake children to join their sports, and crawl on all fours with them, and talk baby talk with them?

Know, first, who you are, and then adorn yourself accordingly.

When you do anything from a clear judgment that it ought to be done, never shun the being seen to do it, even though the world should make a wrong supposition about it; for, if you don't act right, shun the action itself; but, if you do, why are you afraid of those who censure you wrongly? (35).

Everything has two handles, the one by which it may be carried, the other by which it cannot. If your brother acts unjustly, don't lay hold on the action by the handle of his injustice, for by that it cannot be carried; but by the opposite, that he is your brother, that he was brought up with you; and thus you will lay hold on it, as it is to be carried. (43).

These reasonings are unconnected: "I am richer than you, therefore I am better"; "I am more eloquent than you, therefore I am better." The connection is rather this: "I am richer than you, therefore my property is greater than yours;" "I am more eloquent than you, therefore my style is better than yours." But you, after all, are neither property nor style.

Does anyone bathe in a mighty little time? Don't say that he does it ill, but in a mighty little time. Does anyone drink a great quantity of wine? Don't say that he does ill, but that he drinks a great quantity. For, unless you perfectly understand the principle from which anyone acts, how should you know if he acts ill? Thus you will not run the hazard of assenting to any appearances but such as you fully comprehend. (45).

Never call yourself a philosopher, nor talk a great deal among the unlearned about theorems, but act conformably to them. Thus, at an entertainment, don't talk how persons ought to eat, but eat as you ought. For remember that in this manner Socrates also universally avoided all ostentation. And when persons came to him and desired to be recommended by him to philosophers, he took and recommended them, so well did he bear being overlooked. So that if ever any talk should happen among the unlearned concerning philosophic theorems, be you, for the most part, silent. For there is great danger in immediately throwing out what you have not digested. And, if anyone tells you that you know nothing, and you are not nettled at it, then you may be sure that you have begun your business. For sheep don't throw up the grass to show the shepherds how much they have eaten; but, inwardly digesting their food, they outwardly produce wool and milk. Thus, therefore, do you likewise not show theorems to the unlearned, but the actions produced by them after they have been digested. (46).

Whatever moral rules you have deliberately proposed to yourself abide by them as they were laws, and as if you would be guilty of impiety by violating any of them. Don't regard what anyone says of you, for this, after all, is no concern of yours. How long, then, will you put off thinking yourself worthy of the highest improvements and follow the distinctions of reason? You have received the philosophical theorems, with which you ought to be familiar, and you have been familiar with them. What other master, then, do you wait for, to throw upon that the delay of reforming yourself?... Let whatever appears to be the best be to you an inviolable law.(50).

The first and most necessary topic in philosophy is that of the use of moral theorems, such as, "We ought not to lie;" the second is that of demonstrations, such as, "What is the origin of our obligation not to lie;" the third gives strength and articulation to the other two, such as, "What is the origin of this is a demonstration." For what is demonstration? What is consequence? What contradiction? What truth? What falsehood? The third topic, then, is necessary on the account of the second, and the second on the account of the first. But the most necessary, and that whereon we ought to rest, is the first. But we act just on the contrary. For we spend all our time on the third topic, and employ all our diligence about that, and entirely neglect the first. (51).

Upon all occasions we ought to have these maxims ready at hand:

You are a little soul carrying a corpse around, as Epictetus used to say.

We ought neither to fasten our ship to one small anchor nor our life to a single hope.