Those of our pleasures which come most rarely give the greatest delight.

No man is free who is not master of himself.

The greater the difficulty, the more glory in surmounting it. Skilful pilots gain their reputation from storms and tempests.

Other people’s views and troubles can be contagious. Don’t sabotage yourself by unwittingly adopting negative, unproductive attitudes through your associations with others.

You become what you give your attention to.

Tentative efforts lead to tentative outcomes. Therefore, give yourself fully to your endeavors. Decide to construct your character through excellent actions, and determine to pay the price for a worthy goal. The trials you encounter will introduce you to your strengths. Remain steadfast... and one day you will build something that endures, something worthy of your potential.

Don't explain your philosophy. Embody it.

If a man has reported to you, that a certain person speaks ill of you, do not make any defense (answer) to what has been told you: but reply, The man did not know the rest of my faults, for he would not have mentioned these only.

Remember that it is not he who gives abuse or blows who affronts, but the view we take of these things as insulting. When, therefore, any one provokes you, be assured that it is your own opinion which provokes you. (20).

Remember that you ought to behave in life as you would at a banquet. As something is being passed around it comes to you; stretch out your hand, take a portion of it politely. It passes on; do not detain it. Or it has not come to you yet; do not project your desire to meet it, but wait until it comes in front of you. So act toward children, so toward a wife, so toward office, so toward wealth.

Why, what is weeping and sighing? A judgement. What is misfortune? A judgement. What are strife, disagreement, fault-finding, accusing, impiety, foolishness? They are all judgements.

What should a philosopher say, then, in the face of each of the hardships of life? "It was for this that I've been training myself, it was for this that I was practising."

Two principles we should always have ready — that there is nothing good or evil save in the will; and that we are not to lead events, but to follow them.

In each separate thing that you do consider the matters which come first, and those which follow after, and only then approach the thing itself.

Do you suppose that you can do the things you do now, and yet be a philosopher? Do you suppose that you can eat in the same fashion, drink in the same fashion, give way to anger and to irritation, just as you do now?

For he who is unmusical is a child in music; he who is without letters is a child in learning; he who is untaught, is a child in life.

Don't you know that a good and excellent person does nothing for the sake of appearances, but only for the sake of having acted right?

For this too is a very pleasant strand woven into the Cynic's pattern of life; he must needs be flogged like an ass, and while he is being flogged he must love the men who flog him, as though he were the father or brother of them all.

Let not that which in the case of another is contrary to nature become an evil for you; for you are born not to be humiliated along with others, nor to share in their misfortunes, but to share in their good fortune. If, however, someone is unfortunate, remember that his misfortune concerns himself. For God made all mankind to be happy, to be serene.

But tell me this: did you never love any person... were you never commanded by the person beloved to do something which you did not wish to do? Have you never flattered your little slave? Have you never kissed her feet? And yet if any man compelled you to kiss Caesar's feet, you would think it an insult and excessive tyranny. What else then is slavery?

For what is it that everyone is seeking? To live securely, to be happy, to do everything as they wish to do, not to be hindered, not to be subject to compulsion.

For freedom is not acquired by satisfying yourself with what you desire, but by destroying your desire.

Little is needed to ruin and upset everything, only a slight aberration from reason.

Some things are in our control and others not. Things in our control are opinion, pursuit, desire, aversion, and, in a word, whatever are our own actions. Things not in our control are body, property, reputation, command, and, in one word, whatever are not our own actions. (1).

Men are disturbed, not by things, but by the principles and notions which they form concerning things.

It is the act of an ill-instructed man to blame others for his own bad condition; it is the act of one who has begun to be instructed, to lay the blame on himself; and of one whose instruction is completed, neither to blame another, nor himself. (5) [tr. George Long (1888)].

Ἐφ' ἑκάστου τῶν προσπιπτόντων μέμνησο ἐπιστρέφων ἐπὶ σεαυτὸν ζητεῖν, τίνα δύναμιν ἔχεις πρὸς τὴν χρῆσιν αὐτοῦ. ἐὰν καλὸν ἴδῃς ἢ καλήν, εὑρήσεις δύναμιν πρὸς ταῦτα ἐγκράτειαν· ἐὰν πόνος προσφέρηται, εὑρήσεις καρτερίαν· ἂν λοιδορία, εὑρήσεις ἀνεξικακίαν. καὶ οὕτως ἐθιζόμενόν σε οὐ συναρπάσουσιν αἱ φαντασίαι.

I have not composed these Words of Epictetus as one might be said to "compose" books of this kind, nor have I of my own act published them to the world; indeed, I acknowledge that I have not "composed" them at all. But whatever I heard him say I used to write down, word for word, as best I could, endeavouring to preserve it as a memorial, for my own future use, of his way of thinking and the frankness of his speech. They are, accordingly, as you might expect, such remarks as one man might make off-hand to another, not such as he would compose for men to read in after time.

In a word, neither death, nor exile, nor pain, nor anything of this kind is the real cause of our doing or not doing any action, but our inward opinions and principles.

For it is not death or pain that is to be feared, but the fear of pain or death.

If a person gave your body to any stranger he met on his way, you would certainly be angry. And do you feel no shame in handing over your own mind to be confused and mystified by anyone who happens to verbally attack you? (28) [tr. Elizabeth Carter]

To the rational being only the irrational is unendurable, but the rational is endurable.

Yet God hath not only granted these faculties, by which we may bear every event without being depressed or broken by it, but like a good prince and a true father, hath placed their exercise above restraint, compulsion, or hindrance, and wholly within our own control.

"But to be hanged—is that not unendurable?" Even so, when a man feels that it is reasonable, he goes off and hangs himself.

Tentative efforts lead to tentative outcomes. Therefore, give yourself fully to your endeavors. Decide to construct your character through excellent actions, and determine to pay the price for a worthy goal. The trials you encounter will introduce you to your strengths. Remain steadfast... and one day you will build something that endures, something worthy of your potential.

No man is free who is not master of himself.

Those of our pleasures which come most rarely give the greatest delight.

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 it is not death or pain that is to be feared, but the fear of pain or death.

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.

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

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 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.

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

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.

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."

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? .

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?