Epictetus Discourses Quotes

Τίς εἶναι θέλεις, σαυτῷ πρῶτον εἰπέ: εἶθ' οὕτως ποίει ἃ ποιεῖς. (First say to yourself what you would be; and then do what you have to do.)

Demand not that things happen as you wish, but wish them to happen as they do, and you will go on well.

The more we value things outside our control, the less control we have.

Difficulty shows what men are. Therefore when a difficulty falls upon you, remember that God, like a trainer of wrestlers, has matched you with a rough young man. Why? So that you may become an Olympic conqueror; but it is not accomplished without sweat.

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

Don't hope that events will turn out the way you want, welcome events in whichever way they happen: this is the path to peace.

On the occasion of every accident that befalls you, remember to turn to yourself and inquire what power you have for turning it to use.

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

Don't put your purpose in one place and expect to see progress made somewhere else.

Reading list (1972 edition)[edit] 1. Homer – Iliad, Odyssey 2. The Old Testament 3. Aeschylus – Tragedies 4. Sophocles – Tragedies 5. Herodotus – Histories 6. Euripides – Tragedies 7. Thucydides – History of the Peloponnesian War 8. Hippocrates – Medical Writings 9. Aristophanes – Comedies 10. Plato – Dialogues 11. Aristotle – Works 12. Epicurus – Letter to Herodotus; Letter to Menoecus 13. Euclid – Elements 14. Archimedes – Works 15. Apollonius of Perga – Conic Sections 16. Cicero – Works 17. Lucretius – On the Nature of Things 18. Virgil – Works 19. Horace – Works 20. Livy – History of Rome 21. Ovid – Works 22. Plutarch – Parallel Lives; Moralia 23. Tacitus – Histories; Annals; Agricola Germania 24. Nicomachus of Gerasa – Introduction to Arithmetic 25. Epictetus – Discourses; Encheiridion 26. Ptolemy – Almagest 27. Lucian – Works 28. Marcus Aurelius – Meditations 29. Galen – On the Natural Faculties 30. The New Testament 31. Plotinus – The Enneads 32. St. Augustine – On the Teacher; Confessions; City of God; On Christian Doctrine 33. The Song of Roland 34. The Nibelungenlied 35. The Saga of Burnt Njál 36. St. Thomas Aquinas – Summa Theologica 37. Dante Alighieri – The Divine Comedy;The New Life; On Monarchy 38. Geoffrey Chaucer – Troilus and Criseyde; The Canterbury Tales 39. Leonardo da Vinci – Notebooks 40. Niccolò Machiavelli – The Prince; Discourses on the First Ten Books of Livy 41. Desiderius Erasmus – The Praise of Folly 42. Nicolaus Copernicus – On the Revolutions of the Heavenly Spheres 43. Thomas More – Utopia 44. Martin Luther – Table Talk; Three Treatises 45. François Rabelais – Gargantua and Pantagruel 46. John Calvin – Institutes of the Christian Religion 47. Michel de Montaigne – Essays 48. William Gilbert – On the Loadstone and Magnetic Bodies 49. Miguel de Cervantes – Don Quixote 50. Edmund Spenser – Prothalamion; The Faerie Queene 51. Francis Bacon – Essays; Advancement of Learning; Novum Organum, New Atlantis 52. William Shakespeare – Poetry and Plays 53. Galileo Galilei – Starry Messenger; Dialogues Concerning Two New Sciences 54. Johannes Kepler – Epitome of Copernican Astronomy; Concerning the Harmonies of the World 55. William Harvey – On the Motion of the Heart and Blood in Animals; On the Circulation of the Blood; On the Generation of Animals 56. Thomas Hobbes – Leviathan 57. René Descartes – Rules for the Direction of the Mind; Discourse on the Method; Geometry; Meditations on First Philosophy 58. John Milton – Works 59. Molière – Comedies 60. Blaise Pascal – The Provincial Letters; Pensees; Scientific Treatises 61. Christiaan Huygens – Treatise on Light 62. Benedict de Spinoza – Ethics 63. John Locke – Letter Concerning Toleration; Of Civil Government; Essay Concerning Human Understanding;Thoughts Concerning Education 64. Jean Baptiste Racine – Tragedies 65. Isaac Newton – Mathematical Principles of Natural Philosophy; Optics 66. Gottfried Wilhelm Leibniz – Discourse on Metaphysics; New Essays Concerning Human Understanding;Monadology 67. Daniel Defoe – Robinson Crusoe 68. Jonathan Swift – A Tale of a Tub; Journal to Stella; Gulliver's Travels; A Modest Proposal 69. William Congreve – The Way of the World 70. George Berkeley – Principles of Human Knowledge 71. Alexander Pope – Essay on Criticism; Rape of the Lock; Essay on Man 72. Charles de Secondat, baron de Montesquieu – Persian Letters; Spirit of Laws 73. Voltaire – Letters on the English; Candide; Philosophical Dictionary 74. Henry Fielding – Joseph Andrews; Tom Jones 75. Samuel Johnson – The Vanity of Human Wishes; Dictionary; Rasselas; The Lives of the Poets

We must not believe the many, who say that only free people ought to be educated, but we should rather believe the philosophers who say that only the educated are free.

If they are wise, do not quarrel with them; if they are fools, ignore them.

If you want to improve, be content to be thought foolish and stupid with regard to external things. Don't wish to be thought to know anything; and even if you appear to be somebody important to others, distrust yourself.

Man, what are you talking about? Me in chains? You may fetter my leg but my will, not even Zeus himself can overpower.

God save me from fools with a little philosophy—no one is more difficult to reach.

Freedom is not archived by satisfying desire, but by eliminating it.

When someone is properly grounded in life, they shouldn't have to look outside themselves for approval.

So what oppresses and scares us? It is our own thoughts, obviously, What overwhelms people when they are about to leaves friends, family, old haunts and their accustomed way of life? Thoughts.

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 actions. The things in our control are by nature free, unrestrained, unhindered; but those not in our control are weak, slavish, restrained, belonging to others. Remember, then, that if you suppose that things which are slavish by nature are also free, and that what belongs to others is your own, then you will be hindered. You will lament, you will be disturbed, and you will find fault both with gods and men. But if you suppose that only to be your own which is your own, and what belongs to others such as it really is, then no one will ever compel you or restrain you. Further, you will find fault with no one or accuse no one. You will do nothing against your will. No one will hurt you, you will have no enemies, and you not be harmed.

There is no shame in making an honest effort.

The philosopher's school, ye men, is a surgery: you ought not to go out of it with pleasure, but with pain. For you are not in sound health when you enter.

A city is not adorned by external things, but by the virtue of those who dwell in it.

Men are disturbed not by the things which happen, but by the opinion about the things.

So you wish to conquer in the Olympic Games, my friend? And I, too... But first mark the conditions and the consequences. You will have to put yourself under discipline; to eat by rule, to avoid cakes and sweetmeats; to take exercise at the appointed hour whether you like it or not, in cold and heat; to abstain from cold drinks and wine at your will. Then, in the conflict itself you are likely enough to dislocate your wrist or twist your ankle, to swallow a great deal of dust, to be severely thrashed, and after all of these things, to be defeated.

Sickness is a problem for the body, not the mind — unless the mind decides that it is a problem. Lameness, too, is the body's problem, not the mind's. Say this to yourself whatever the circumstance and you will find without fail that the problem pertains to something else, not to you.

We are at the mercy of whoever wields authority over the things we either desire or detest. If you would be free, then, do not wish to have, or avoid, things that other people control, because then you must serve as their slave.

Keep the prospect of death, exile and all such apparent tragedies before you every day – especially death – and you will never have an abject thought, or desire anything to excess.

Death hangs over thee. While thou livest, while it is in thy power, be good.

It is a universal law — have no illusion — that every creature alive is attached to nothing so much as to its own self-interest.

It is not events that disturb people, it is their judgements concerning them.

People with a strong physical constitution can tolerate extremes of hot and cold; people of strong mental health can handle anger, grief, joy and the other emotions.

What would have become of Hercules do you think if there had been no lion, hydra, stag or boar - and no savage criminals to rid the world of? What would he have done in the absence of such challenges? Obviously he would have just rolled over in bed and gone back to sleep. So by snoring his life away in luxury and comfort he never would have developed into the mighty Hercules. And even if he had, what good would it have done him? What would have been the use of those arms, that physique, and that noble soul, without crises or conditions to stir into him action?

Whenever anyone criticizes or wrongs you, remember that they are only doing or saying what they think is right. They cannot be guided by your views, only their own; so if their views are wrong, they are the ones who suffer insofar as they are misguided.

As the sun does not wait for prayers and incantations tob e induced to rise, but immediately shines and is saluted by all, so do you also not wait for clappings of hands and shouts of praise tob e induced to do good, but be a doer of good voluntarily and you will be beloved as much as the sun.

So don't make a show of your philosophical learning to the uninitiated, show them by your actions what you have absorbed.

Remember from now on whenever something tends to make you unhappy, draw on this principle: 'This is no misfortune; but bearing with it bravely is a blessing.

What are we to do, then? To make the best of what lies within our power, and deal with everything else as it comes. ‘How does it come, then?’ As God wills.

Nothing great comes into being all at once, for that is not the case even with a bunch of grapes or a fig. If you tell me now, ‘I want a fig,’ I’ll reply, ‘That takes time.

When you do anything from a clear judgment that it ought to be done, never shrink from being seen to do it, even though the world should misunderstand it; for if you are not acting rightly, shun the action itself; if you are, why fear those who wrongly censure you?

Don’t seek that all that comes about should come about as you wish, but wish that everything that comes about should come about just as it does, and then you’ll have a calm and happy life.

The condition and characteristic of an uninstructed person is this: he never expects from himself profit (advantage) nor harm, but from externals. The condition and characteristic of a philosopher is this: he expects all advantage and all harm from himself.

Fortify yourself with contentment for this is an impregnable fortress.

Tell yourself what you want to be, then act your part accordingly.

When I see an anxious person, I ask myself, what do they want? For if a person wasn’t wanting something outside of their own control, why would they be stricken by anxiety?” —EPICTETUS, DISCOURSES, 2.13.1

The knowledge of what is mine and what is not mine, what I can and cannot do. I must die. But must I die bawling? I must be exiled; but is there anything to keep me from going with a smile, calm and self-composed?

For where you find unrest, grief, fear, frustrated desire, failed aversion, jealousy and envy, happiness has no room for admittance. And where values are false, these passions inevitably follow.

To admonish is better than to reproach for admonition is mild and friendly, but reproach is harsh and insulting; and admonition corrects those who are doing wrong, but reproach only convicts them.

Adopt new habits yourself: consolidate your principles by putting them into practice.

He who exercises wisdom, exercises the knowledge which is about God.

Is then the fruit of a fig-tree not perfect suddenly and in one hour, and would you possess the fruit of a man's mind in so short a time and so easily?

Who, then, is the invincible human being? One who can be disconcerted by nothing that lies outside the sphere of choice.

Another person will not hurt you without your cooperation; you are hurt the moment you believe yourself to be.

You ought to realize, you take up very little space in the world as a whole—your body, that is; in reason, however, you yield to no one, not even to the gods, because reason is not measured in size but sense. So why not care for that side of you, where you and the gods are equals?

We should realize that an opinion is not easily formed unless a person says and hears the same things every day and practises them in real life.

Protect what belongs to you at all costs; don't desire what belongs to another.

Stop honouring externals, quit turning yourself into the tool of mere matter, or of people who can supply you or deny you those material things.

You will never have to experience defeat if you avoid contests whose outcome is outside your control.

You are not your body and hair-style, but your capacity for choosing well. If your choices are beautiful, so too will you be.” —EPICTETUS, DISCOURSES

Restrict yourself to choice and refusal; and exercise them carefully, with discipline and detachment.

If you wish it, you are free; if you wish it, you’ll find fault with no one, you’ll cast blame on no one, and everything that comes about will do so in accordance with your own will and that of God.

I must die; so must I die groaning too?

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.

For what else is tragedy than the portrayal in tragic verse of the sufferings of men who have attached high value to external things? [27]

Free is the person who lives as he wishes and cannot be coerced, impeded or compelled, whose impulses cannot be thwarted, who always gets what he desires and never has to experience what he would rather avoid.

You should be especially careful when associating with one of your former friends or acquaintances not to sink to their level; otherwise you will lose yourself. If you are troubled by the idea that ‘He’ll think I’m boring and won’t treat me the way he used to,’ remember that everything comes at a price. It isn’t possible to change your behavior and still be the same person you were before.

It has been ordained that there be summer and winter, abundance and dearth, virtue and vice, and all such opposites for the harmony of the whole, and (Zeus) has given each of us a body, property, and companions.

It isn't death, pain, exile or anything else you care to mention that accounts for the way we act, only our opinion about death, pain and the rest.

In literature, too, it is not great achievement to memorize what you have read while not formulating an opinion of your own.

Let no act be done without a purpose, nor otherwise than according to the perfect principles of art.

For if we had any sense, what else should we do, both in public and in private, than sing hymns and praise the deity, and recount all the favours that he has conferred!

When then any man assents to that which is false, be assured that he did not intend to assent to it as false, for every soul is unwillingly deprived of the truth, as Plato says; but the falsity seemed to him to be true.

Remember that you must behave in life as at a dinner party. Is anything brought around to you? Put out your hand and take your share with moderation. Does it pass by you? Don’t stop it. Is it not yet come? Don’t stretch your desire towards it, but wait till it reaches you. Do this with regard to children, to a wife, to public posts, to riches, and you will eventually be a worthy partner of the feasts of the gods. And if you don’t even take the things which are set before you, but are able even to reject them, then you will not only be a partner at the feasts of the gods, but also of their empire.

who is your master? Whoever has authority over anything that you’re anxious to gain or avoid.

People are ready to acknowledge some of their faults, but will admit to others only with reluctance.

We aren't filled with fear except by things that are bad; and not by them, either, as long as it is in our power to avoid them.

Why are you pestering me, pal? My own evils are enough for me.

You'd have a better chance persuading someone to change their sexual orientation than reaching people who have rendered themselves so deaf and blind.

So if you like doing something, do it regularly; if you don't like doing something, make a habit of doing something different.

I have learned to see that whatever comes about is nothing to me if it lies beyond the sphere of choice.

a man when he has done a good act, does not call out for others to come and see, but he goes on to another act, as a vine goes on to produce again the grapes in season.-

Whoever chafes at the conditions dealt by fate is unskilled in the art of life; whoever bears with them nobly and makes wise use of the results is a man who deserves to be considered good.

Don't concern yourself with other people's business. It's his problem if he receives you badly. And you cannot suffer for another person's fault. So don't worry about the behavior of other.

He who is discontented with what he has, and with what has been granted to him by fortune, is one who is ignorant of the art of living, but he who bears that in a noble spirit, and makes reasonable use of all that comes from it, deserves to be regarded as a good man.

The gods do not exists, and even if they exist they do not trouble themselves about people, and we have nothing in common with them. The piety and devotion to the gods that the majority of people invoke is a lie devised by swindlers and con men and, if you can believe it, by legislators, to keep criminals in line by putting the fear of God into them.

IN THE morning when thou risest unwillingly, let this thought be present- I am rising to the work of a human being. Why then am I dissatisfied if I am going to do the things for which I exist and for which I was brought into the world?

Faced with pain, you will discover the power of endurance. If you are insulted, you will discover patience. In time, you will grow to be confident that there is not a single impression that you will not have the moral means to tolerate.

What then, is it not possible to be free from faults? It is not possible; but this is possible: to direct your efforts incessantly to being faultess. For we must be content if by never remitting this attention we shall escape at least a few errors. When you have said "Tomorrow I will begin to attend," you must be told that you are saying this: "Today I will be shameless, disregardful of time and place, mean;it will be in the power of others to give me pain, today I will be passionate and envious. See how many evil things you are permitting yourself to do. If it is good to use attention tomorrow, how much better is it to do so today? If tomorrow it is in your interest to attend, much more is it today, that you may be able to do so tomorrow also, and may not defer it again to the third day.

He wants what he cannot have, and does not want what he can't refuse — and isn't aware of it. He doesn't know the difference between his own possessions and others'. Because, if he did, he would never be thwarted of disappointed. Or nervous.

That is the way things are weighed and disagreements settled — when standards are established. Philosophy aims to test and set such standards. And the wise man is advised to make use of their findings right way.

Well, when do we act like sheep: when we act for the sake of the belly, or of our sex-organs, or at random, or in a filthy fashion, or without due consideration, to what level have we degenerated? To the level of sheep.

A good person is invincible, for they don’t rush into contests in which they aren’t the strongest. If you want their property, take it—take also their staff, profession, and body. But you will never compel what they set out for, nor trap them in what they would avoid. For the only contest the good person enters is that of their own reasoned choice. How can such a person not be invincible?” —EPICTETUS, DISCOURSES, 3.6.5–7

Remember that you are an actor in a play, the character of which is determined by the Playwright: if He wishes the play to be short, it is short; if long, it is long; if He wishes you to play the part of a beggar, remember to act even this role adroitly; and so if your role be that of a cripple, an official, or a layman. For this is your business, to play admirably the role assigned you; but the selection of that role is Another's.

The soul is like the bowl of water, with the soul's impressions like the rays of light that strike the water. Now, if the water is disturbed, the light appears to be disturbed together with it — though of course it is not. So when someone loses consciousness, it is not the person's knowledge and virtues that are impaired, it is the breath that contains them. Once the breath returns to normal, knowledge and the virtues are restored to normal also.

Every habit and faculty is confirmed and strengthened by the corresponding actions, that of walking by walking, that of running by running. If you wish to be a good reader, read; if you wish to be a good writer, write. If you should give up reading for thirty days one after the other, and be engaged in something else, you will know what happens. So also if you lie in bed for ten days, get up and try to take a rather long walk, and you will see how wobbly your legs are. In general, therefore, if you want to do something, make a habit of it; if you want not to do something, refrain from doing it, and accustom yourself to something else instead.

Nothing important comes into being overnight; even grapes and figs need time to ripen. If you say that you want a fig now, I will tell you to be patient. First, you must allow the tree to flower, then put forth fruit; then you have to wait until the fruit is ripe. So if the fruit of a fig tree is not brought to maturity instantly or in an hour, how do you expect the human mind to come to fruition, so quickly and easily?

What is death? A "tragic mask." Turn it and examine it. See, it does not bite. The poor body must be separated from the spirit either now or later, as it was separated from it before. Why, then, are you troubled, if it be separated now? for if it is not separated now, it will be separated afterward. Why? That the period of the universe may be completed, for it has need of the present, and of the future, and of the past. What is pain? A mask. Turn it and examine it. The poor flesh is moved roughly, then, on the contrary, smoothly. If this does not satisfy you, the door is open: if it does, bear. For the door ought to be open for all occasions; and so we have no trouble.

And what else can I do, lame old man that I am, than sing the praise of God? If I were a nightingale, I would perform the work of a nightingale, and if I were a swan, that of a swan. But as it is, I am a rational being, and I must sing the praise of God. This is my work, and I accomplish it, and I will never abandon my post for as long as it is granted to me to remain in it; and I invite all of you to join me in this same song.

Freedom is not achieved by satisfying desire, but by eliminating it. Assure yourself of this by expending as much effort on these new ambitions as you did on those elusive goals. Work day and night to obtain a liberated frame of mind. Instead of a rich old man, cultivate the company of a philosopher. Be seen hanging around his door for a change. There’s no shame in the association, and you won’t go away unedified or empty-handed, provided you go with the right attitude. Try, at least - There in no shame in making an honest effort.

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.

Epictetus has had a long-standing resonance in the United States; his uncompromising moral rigour chimed in well with Protestant Christian beliefs and the ethical individualism that has been a persistent vein in American culture. His admirers ranged from John Harvard and Thomas Jefferson in the seventeenth and eighteenth centuries to Ralph Waldo Emerson and Henry David Thoreau in the nineteenth. More recently, Vice-Admiral James Stockdale wrote movingly of how his study of Epictetus at Stanford University enabled him to survive the psychological pressure of prolonged torture as a prisoner of war in Vietnam between 1965 and 1973. Stockdale’s story formed the basis for a light-hearted treatment of the moral power of Stoicism in Tom Wolfe’s novel A Man in Full (1998).52