Lives Of The Stoics Quotes

If you live in harmony with nature you will never be poor; if you live according what others think, you will never be rich.

Remember, it is not enough to be hit or insulted to be harmed, you must believe that you are being harmed. If someone succeeds in provoking you, realize that your mind is complicit in the provocation. Which is why it is essential that we not respond impulsively to impressions; take a moment before reacting, and you will find it easier to maintain control.

There is no good or bad without us, there is only perception. There is the event itself and the story we tell ourselves about what it means.

Think progress, not perfection.

You should … live in such a way that there is nothing which you could not as easily tell your enemy as keep to yourself.

An ignorant person is inclined to blame others for his own misfortune. To blame oneself is proof of progress. But the wise man never has to blame another or himself.

Philosophy calls for simple living, not for doing penance, and the simple way of life need not be a crude one.

I've come to the point where I never feel the need to stop and evaluate whether or not I am happy. I'm just 'being', and without question, by default, it works.

God expects you to have enough faith and determination and enough trust in Him to keep moving, keep living, keep rejoicing. In fact, He expects you not simply to face the future (that sounds pretty grim and stoic); He expects you to embrace and shape the future--to love it and rejoice in it and delight in your opportunities. God is anxiously waiting for the chance to answer your prayers and fulfill your dreams, just as He always has. But He can't if you don't pray, and He can't if you don't dream. In short, He can't if you don't believe.

I judge you unfortunate because you have never lived through misfortune. You have passed through life without an opponent—no one can ever know what you are capable of, not even you.

People who know no self-restraint lead stormy and disordered lives, passing their time in a state of fear commensurate with the injuries they do to others, never able to relax.

If a person gave away your body to some passerby, you’d be furious. Yet you hand over your mind to anyone who comes along, so they may abuse you, leaving it disturbed and troubled—have you no shame in that?” —EPICTETUS, ENCHIRIDION, 28

When a Wanderess has been caged, or perched with her wings clipped, She lives like a Stoic, She lives most heroic, smiling with ruby, moistened lips once her cup of Death is welcome sipped.

The fool, with all his other faults, has this also, he is always getting ready to live.

Men do not care how nobly they live, but only how long, although it is within the reach of every man to live nobly, but within no man's power to live long.

If you want to make progress, put up with being perceived as ignorant or naive in worldly matters, don't aspire to a reputation for sagacity. If you do impress others as somebody, don't altogether believe it. You have to realize, it isn't easy to keep your will in agreement with nature, as well as externals. Caring about the one inevitably means you are going to shortchange the other.

It may take some hard work.But the more you say no to the things that don’t matter, the more you can say yes to the things that do.

All you need are these: certainty of judgment in the present moment; action for the common good in the present moment; and an attitude of gratitude in the present moment for anything that comes your way.

Control your perceptions. Direct your actions properly. Willingly accept what’s outside your control.

We should not trust the masses who say only the free can be educated, but rather the lovers of wisdom who say that only the educated are free.” —

Most men ebb and flow in wretchedness between the fear of death and the hardships of life; they are unwilling to live, and yet they do not know how to die. 

Better to endure pain in an honorable manner than to seek joy in a shameful one.

You desire to LIVE "according to Nature"? Oh, you noble Stoics, what fraud of words! Imagine to yourselves a being like Nature, boundlessly extravagant, boundlessly indifferent, without purpose or consideration, without pity or justice, at once fruitful and barren and uncertain: imagine to yourselves INDIFFERENCE as a power—how COULD you live in accordance with such indifference? To live—is not that just endeavouring to be otherwise than this Nature? Is not living valuing, preferring, being unjust, being limited, endeavouring to be different? And granted that your imperative, "living according to Nature," means actually the same as "living according to life"—how could you do DIFFERENTLY? Why should you make a principle out of what you yourselves are, and must be? In reality, however, it is quite otherwise with you: while you pretend to read with rapture the canon of your law in Nature, you want something quite the contrary, you extraordinary stage-players and self-deluders! In your pride you wish to dictate your morals and ideals to Nature, to Nature herself, and to incorporate them therein; you insist that it shall be Nature "according to the Stoa," and would like everything to be made after your own image, as a vast, eternal glorification and generalism of Stoicism! With all your love for truth, you have forced yourselves so long, so persistently, and with such hypnotic rigidity to see Nature FALSELY, that is to say, Stoically, that you are no longer able to see it otherwise—and to crown all, some unfathomable superciliousness gives you the Bedlamite hope that BECAUSE you are able to tyrannize over yourselves—Stoicism is self-tyranny—Nature will also allow herself to be tyrannized over: is not the Stoic a PART of Nature?... But this is an old and everlasting story: what happened in old times with the Stoics still happens today, as soon as ever a philosophy begins to believe in itself. It always creates the world in its own image; it cannot do otherwise; philosophy is this tyrannical impulse itself, the most spiritual Will to Power, the will to "creation of the world," the will to the causa prima.

Remember to act always as if you were at a symposium. When the food or drink comes around, reach out and take some politely; if it passes you by don't try pulling it back. And if it has not reached you yet, don't let your desire run ahead of you, be patient until your turn comes. Adopt a similar attitude with regard to children, wife, wealth and status, and in time, you will be entitled to dine with the gods. Go further and decline these goods even when they are on offer and you will have a share in the gods' power as well as their company. That is how Diogenes, Heraclitus and philosophers like them came to be called, and considered, divine.

you must reclaim the ability to abstain because within it is your clarity and self-control.

Everything is change. Embrace that. Flow with it.

If we can focus on making clear what parts of our day are within our control and what parts are not, we will not only be happier, we will have a distinct advantage over other people who fail to realize they are fighting an unwinnable battle.

A degree on a wall means you’re educated as much as shoes on your feet mean you’re walking. It’s a start, but hardly sufficient.

You don’t control the situation, but you control what you think about it.

You become the sum of your actions, and as you do, what flows from that—your impulses—reflect the actions you’ve taken. Choose wisely.

Normal people think we're highly dependent and can't live without ongoing support, but in fact there are times when we're stoic heroes.

One of the first lessons from Stoicism, then, is to focus our attention and efforts where we have the most power and then let the universe run as it will. This will save us both a lot of energy and a lot of worry. Another

Life's greatest philosophy is not handed down in stoic texts and dusty tomes, but lived, in each breath and act of human compassion. For love has always demanded sacrifice, and no greater love is there than that for which our lives are traded. And in this great cause of spiritual evolution we are all called to be martyrs, to die each of us, in the quest of a higher realm and loftier ideals, that we may know God. And what if there is nothing else? What if all life ends in the silent void of death? Then is it all in vain? I think not, for love, for the sake of love, will always be enough. And if our lives are but a single flash in the dark hollow of eternity, then if, but for the briefest of moments, we shine - then how brilliantly our light has burned. And as starlight knows no boundary of space or time, so too, our illumination will shine forth throughout all eternity, for darkness has no power to quell such light. And this is a lesson we must all learn and take to heart - that all light is eternal and all love is light. And it must forever be so.

Remember, if there is one core teaching at the heart of this philosophy, it’s that we’re not as smart and as wise as we’d like to think we are. If we ever do want to become wise, it comes from the questioning and from humility—not, as many would like to think, from certainty, mistrust, and arrogance.

Some things are in our control, while others are not. We control our opinion, choice, desire, aversion, and, in a word, everything of our own doing. We don’t control our body, property, reputation, position, and, in a word, everything not of our own doing.

There was no sign of Plato, and I was told later that he had gone to live in his Republic, where he was cheerfully submitting to his own Laws. [...] None of the Stoics were present. Rumour had it that they were still clambering up the steep hill of Virtue [...]. As for the Sceptics, it appeared that they were extremely anxious to get there, but still could not quite make up their minds whether or not the island really existed.

My advice is really this: what we hear the philosophers saying and what we find in their writings should be applied in our pursuit of the happy life. We should hunt out the helpful pieces of teaching, and the spirited and noble-minded sayings which are capable of immediate practical application—not far-fetched or archaic expressions or extravagant metaphors and figures of speech—and learn them so well that words become works. No one to my mind lets humanity down quite so much as those who study philosophy as if it were a sort of commercial skill and then proceed to live in a quite different manner from the way they tell other people to live.

Just because you’ve begun down one path doesn’t mean you’re committed to it forever , especially if that path turns out to be flawed or impeded. At that same time, this is not an excuse to be flighty or incessantly noncommittal.

We all have problems. Or rather, everyone has at least one thing that they regard as a problem.

Knowledge—self-knowledge in particular—is freedom.

There is clarity (and joy) in seeing what others can’t see, in finding grace and harmony in places others overlook. Isn’t that far better than seeing the world as some dark place?

Soft living imposes on us the penalty of debility; we cease to be able to do the things we've long been grudging about doing.

Watch the stars in their courses and imagine yourself running alongside them. Think constantly on the changes of the elements into each other, for such thoughts wash away the dust of earthly life.” —MARCUS AURELIUS, MEDITATIONS, 7.47

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

If you wish to improve, be content to appear clueless or stupid in extraneous matters—don’t wish to seem knowledgeable. And if some regard you as important, distrust yourself.” —EPICTETUS, ENCHIRIDION, 13a

And this, too, affords no small occasion for anxieties - if you are bent on assuming a pose and never reveal yourself to anyone frankly, in the fashion of many who live a false life that is all made up for show; for it is torturous to be constantly watching oneself and be fearful of being caught out of our usual role. And we are never free from concern if we think that every time anyone looks at us he is always taking-our measure; for many things happen that strip off our pretence against our will, and, though all this attention to self is successful, yet the life of those who live under a mask cannot be happy and without anxiety. But how much pleasure there is in simplicity that is pure, in itself unadorned, and veils no part of its character!{PlainDealer+} Yet even such a life as this does run some risk of scorn, if everything lies open to everybody; for there are those who disdain whatever has become too familiar. But neither does virtue run any risk of being despised when she is brought close to the eyes, and it is better to be scorned by reason of simplicity than tortured by perpetual pretence.

Think of the life you have lived until now as over and, as a dead man, see what’s left as a bonus and live it according to Nature. Love the hand that fate deals you and play it as your own, for what could be more fitting?” —MARCUS AURELIUS, MEDITATIONS, 7.56–57

Getting upset is like continuing the dream while you’re awake. The thing that provoked you wasn’t real—but your reaction was. And so from the fake comes real consequences. Which is why you need to wake up right now instead of creating a nightmare.

I will keep constant watch over myself and—most usefully—will put each day up for review. For this is what makes us evil—that none of us looks back upon our own lives. We reflect upon only that which we are about to do. And yet our plans for the future descend from the past.” —SENECA, MORAL LETTERS, 83.2

God expects you to have enough faith and determination and enough trust in Him to keep moving, keep living, keep rejoicing. In fact, He expects you not simply to face the future (that sounds pretty grim and stoic); He expects you to embrace and shape the future--to love it and rejoice in it and delight in your opportunities.

Most of us are afraid of dying. But sometimes this fear begs the question: To protect what exactly? For a lot of people the answer is: hours of television, gossiping, gorging, wasting potential, reporting to a boring job, and on and on and on. Except, in the strictest sense, is this actually a life? Is this worth gripping so tightly and being afraid of losing? It doesn’t sound like it.

The first and most important field of philosophy is the application of principles such as “Do not lie.” Next come the proofs, such as why we should not lie. The third field supports and articulates the proofs, by asking, for example, “How does this prove it? What exactly is a proof, what is logical inference, what is contradiction, what is truth, what is falsehood?” Thus, the third field is necessary because of the second, and the second because of the first. The most important, though, the one that should occupy most of our time, is the first. But we do just the opposite. We are preoccupied with the third field and give that all our attention, passing the first by altogether. The result is that we lie – but have no difficulty proving why we shouldn’t.

Leisure without study is death; it is a tomb for the living man.

You are still on your own; be stoic; don't panic; get through this hell to the generous sweet overflowing GIVING love of spring... dawn came, black and white gray into a frozen hell. I lived: that once. And must shoulder the bundle, the burden of my dead selves until I, again, live.

You are living as if destined to live for ever; your own frailty never occurs to you; you don't notice how much time has already passed, but squander it as though you had a full and overflowing supply - though all the while that very day which you are devoting to somebody or something may be your last. You act like mortals in all that you fear, and like immortals in all that you desire.

No slavery is more disgraceful,” he quipped, “than one which is self-imposed.

God laid down this law, saying: if you want some good, get it from yourself” (1.29.4). “Protect your own good in all that you do” (4.3.11).

Take a good hard look at people’s ruling principle, especially of the wise, what they run away from and what they seek out.” —MARCUS AURELIUS, MEDITATIONS, 4.38

From good people you’ll learn good, but if you mingle with the bad you’ll destroy such soul as you had.” —MUSONIUS RUFUS, QUOTING THEOGNIS OF MEGARA, LECTURES, 11.53.21–22

To live under constraint is a misfortune, but there is no constraint to live under constraint.

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

If you consider yourself a victim, you are not going to have a good life; if, however, you refuse to think of yourself as a victim—if you refuse to let your inner self be conquered by your external circumstances—you are likely to have a good life, no matter what turn your external circumstances take. (In particular, the Stoics thought it possible for a person to retain his tranquility despite being punished for attempting to reform the society in which he lived.)

To be virtuous, then, is to live as we were designed to live; it is to live, as Zeno put it, in accordance with nature.18 The Stoics would add that if we do this, we will have a good life.

The art of living is more like wrestling than dancing, because an artful life requires being prepared to meet and withstand sudden and unexpected attacks.” —MARCUS AURELIUS, MEDITATIONS, 7.61

...we can do some historical research to see how our ancestors lived. We will quickly discover that we are living in what to them would have been a dream world that we tend to take for granted things that our ancestors had to live without...

My least favorite form of street harassment is when a guy asks why I’m not smiling. It’s related to that: Women aren’t allowed to be quiet or stoic or shy—or, hell, just in a bad mood—without being criticized. Women are bitchy and frigid if we don’t seem accessible at all times, for the most part to men. We’re supposed to be perpetually friendly. Who wants to live up to that? And seriously, when was the last time you heard a quiet woman described as “deep”? Men who are serious are just that—serious. Think laconic cowboys and Clint Eastwood-style movie heroes. Strong and silent is a desirable personality trait for men—women, not so much. Because where silence in men is seen as strength, silence in women (if not seen as bitchy) is seen as weakness—she’s shy, a wallflower.

The mind must be given relaxation—it will rise improved and sharper after a good break. Just as rich fields must not be forced—for they will quickly lose their fertility if never given a break—so constant work on the anvil will fracture the force of the mind. But it regains its powers if it is set free and relaxed for a while. Constant work gives rise to a certain kind of dullness and feebleness in the rational soul.” —SENECA, ON TRANQUILITY OF MIND,

Progress daily in your own uncertainty. Live in awareness of the questions.

The more things we desire and the more we have to do to earn or attain those achievements, the less we actually enjoy our lives—and the less free we are.

It is better to starve to death in a calm and confident state of mind than to live anxiously amidst abundance. And

The stoics divided philosophy into three branches: logic, physics, and ethics. Logic covered not only the rules of correct argumentation, but also grammar, linguistics, rhetorical theory, epistemology, and all the tools that might be needed to discover the truth of any matter. Physics was concerned with the nature of the world and the laws that govern it, and so included ontology and theology as well as what we would recognize as physics, astronomy, and cosmology. Ethics was concerned with how to achieve happiness, or how to live a fulfilled and flourishing life as a human being. A stoic sage was supposed to be fully expert in all three aspects.

So, kid, you’ve got to live, and not just that stoic existence you’ve been stomping trough all this time. You’ve got to be kind, you’ve got to fall in love, fall out of love, no matter how much it hurts because my god, it’s worth it. Don’t let the world turn you to stone; you’ve got to feel. And sometimes, your heart will threaten to march right out of your chest because you’re so fucking full of it all- of the people, the places, the endless days, the eternal nights- and kid, that’s fine. Be brave. Courage isn’t measured by the number of people you’ve turned away or by the counts of the nights you’ve spent alone because you refuse to give someone the chance to love you. Being alone is not poetic; you’ve got to let them in. Let them peel back your skin and waltz into your bloodstream and love them, love them, love them. And finally, kid, your life has already begun. Stop waiting. Chaos is already underway.

Longfellow wrote: Lives of great men all remind us We can make our lives sublime, And, departing, leave behind us Footprints on the sands of time.

Seneca: “we are bad men living among bad men; and only one thing can calm us—we must agree to go easy on one another.”1 Another thing to keep in mind

The nearer a man comes to a calm mind, the closer he is to strength.” —MARCUS AURELIUS, MEDITATIONS,

In your actions, don’t procrastinate. In your conversations, don’t confuse. In your thoughts, don’t wander. In your soul, don’t be passive or aggressive. In your life, don’t be all about business.” —MARCUS AURELIUS, MEDITATIONS, 8.51

When we reason well about life and live rationally, we exhibit the virtue of wisdom. Living in agreement with Nature, in part, means fulfilling our natural potential for wisdom; that’s what it means for us to flourish as human beings.

Pass through this brief patch of time in harmony with nature, and come to your final resting place gracefully, just as a ripened olive might drop, praising the earth that nourished it and grateful to the tree that gave it growth.” —MARCUS AURELIUS, MEDITATIONS, 4.48.2

I judge you unfortunate because you have never lived through misfortune. You have passed through life without an opponent—no one can ever know what you are capable of, not even you.” —SENECA, ON PROVIDENCE, 4.3

What happened yesterday—what happened five minutes ago—is the past. We can reignite and restart whenever we like. Why not do it right now?

Most of us are “living the dream” living, that is, the dream we once had for ourselves.

The busy man is busy with everything except living; there is nothing that is more difficult to learn how to do right.

We don’t abandon our pursuits because we despair of ever perfecting them.” —EPICTETUS, DISCOURSES, 1.2.37b

today, will you be part of the problem or part of the solution? Will you hear the wisdom of the world or drown it out with more noise?

To bear trials with a calm mind robs misfortune of its strength and burden.” —SENECA, HERCULES OETAEUS, 231–232

What things do you think have been holding you back that, in fact, can be a hidden source of strength?

We have the power to hold no opinion about a thing and to not let it upset our state of mind—for things have no natural power to shape our judgments.” —MARCUS AURELIUS, MEDITATIONS, 6.52

Keep this thought handy when you feel a fit of rage coming on—it isn’t manly to be enraged. Rather, gentleness and civility are more human, and therefore manlier. A real man doesn’t give way to anger and discontent, and such a person has strength, courage, and endurance—unlike the angry and complaining. The nearer a man comes to a calm mind, the closer he is to strength.” —MARCUS AURELIUS, MEDITATIONS, 11.18.5b

The combination of power, fear, and mania can be deadly. The leader, convinced that he might be betrayed, acts first and betrays others first. Afraid that he's not well liked, he works so hard to get others to like him that it has the opposite effect. Convinced of mismanagement, he micromanages and becomes the source of the mismanagement. And on and on - the things we fear or dread, we blindly inflict on ourselves.

This is what you should teach me, how to be like Odysseus—how to love my country, wife and father, and how, even after suffering shipwreck, I might keep sailing on course to those honorable ends.” —SENECA, MORAL LETTERS, 88.7b M

We are unfree, unhappy, and unsettled when we allow things outside of our control, like other people, circumstances, events, or even illnesses, determine our internal attitudes and emotions.

For instance, the majority of people are terrified of dying, but, as Epictetus points out, Socrates wasn’t afraid of death. Although he may have preferred to live, he was relatively indifferent to dying as long as he met his death with wisdom and virtue. This used to be known as the ideal of a “good death,” from which our word “euthanasia” derives

A Partial History of My Stupidity Traffic was heavy coming off the bridge and I took the road to the right, the wrong one, and got stuck in the car for hours. Most nights I rushed out into the evening without paying attention to the trees, whose names I didn't know, or the birds, which flew heedlessly on. I couldn't relinquish my desires or accept them, and so I strolled along like a tiger that wanted to spring, but was still afraid of the wildness within. The iron bars seemed invisible to others, but I carried a cage around inside me. I cared too much what other people thought and made remarks I shouldn't have made. I was slient when I should have spoken. Forgive me, philosophers, I read the Stoics but never understood them. I felt that I was living the wrong life, spiritually speaking, while halfway around the world thousands of people were being slaughtered, some of them by my countrymen. So I walked on--distracted, lost in thought-- and forgot to attend to those who suffered far away, nearby. Forgive me, faith, for never having any. I did not believe in God, who eluded me.

philosophy teaches us to act, not to speak; it exacts of every man that he should live according to his own standards, that his life should not be out of harmony with his words, and that, further, his inner life should be of one hue and not out of harmony with all his activities.

Therefore, my dear Lucilius, begin at once to live, and count each separate day as a separate life. He who has thus prepared himself, he whose daily life has been a rounded whole, is easy in his mind;

The most important contribution to peace of mind is never to do wrong. Those who lack self-control lead disturbed and tumultuous lives; their crimes are balanced by their fears, and they are never at ease.

Were you to live three thousand years, or even a countless multiple of that, keep in mind that no one ever loses a life other than the one they are living, and no one ever lives a life other than the one they are losing. The longest and the shortest life, then, amount to the same, for the present moment lasts the same for all and is all anyone possesses. No one can lose either the past or the future, for how can someone be deprived of what’s not theirs?” —MARCUS AURELIUS, MEDITATIONS, 2.14

Let us cherish and love old age; for it is full of pleasure if one knows how to use it. Fruits are most welcome when almost over; youth is most charming at its close; the last drink delights the toper, the glass which souses him and puts the finishing touch on his drunkenness. Each pleasure reserves to the end the greatest delights which it contains. Life is most delightful when it is on the downward slope, but has not yet reached the abrupt decline.

As Diogenes, the famous Cynic, once said, “It is the privilege of the gods to want nothing, and of godlike men to want little.” To want nothing makes one invincible—because nothing lies outside your control.

By keeping death in mind, one passes into a state of gratitude, of appreciation for the countless givens of existence. This is what the Stoics meant when they said, “Contemplate death if you would learn how to live.

Happiness prefers to live inside those who do not have preferences, because it never gets evicted there.

Apply yourself to thinking through difficulties—hard times can be softened, tight squeezes widened, and heavy loads made lighter for those who can apply the right pressure.

The good things in life cost what they cost. The unnecessary things are not worth it at any price. The key is being aware of the difference.

To quote Fight Club again, “We buy things we don’t need, to impress people we don’t like.

Remember: even what we get for free has a cost, if only in what we pay to store it—in our garages and in our minds.

Stoicism as the ideal “personal operating system

Have you taken the time to get clarity about who you are and what you stand for?

Avoid the reeking herd, Shun the polluted flock, Live like that stoic bird, The eagle of the rock.

Forgive them; they are deprived of truth. They wouldn’t do this if they weren’t. Use this knowledge to be gentle and gracious.

Stress and problems are tariffs that come attached to success.

We want divine intervention so that our lives will magically be easier. But what about asking for fortitude and strength so you can do what you need to do

Let the Stoics say what they please, we do not eat for the good of living, but because the meat is savory and the appetite is keen.

Our ambition should not be to win, then, but to play with our full effort.

No need to be too hard on yourself. Hold yourself to a higher standard but not an impossible one. And forgive yourself if and when you slip up.

There are two ways to be wealthy—to get everything you want or to want everything you have.

Perfectionism rarely begets perfection—only disappointment.

The man, though, whom you should admire and imitate is the one who finds it a joy to live and in spite of that is not reluctant to die.

Silence is a lesson learned from the many sufferings of life.” —SENECA, THYESTES, 309

The wise man will not upset the customs of the people, nor will he invite the attention of the populace by any novel ways of living.

Accept only what is true. 2. Work for the common good. 3. Match our needs and wants with what is in our control. 4. Embrace what nature has in store for us.

Epicurus: “If you live according to nature, you will never be poor; if you live according to opinion, you will never be rich.

You want to live - but do you know how to live? You are scared of dying - and, tell me, is the kind of life you lead really any different from being dead?

Most rudeness, meanness, and cruelty are a mask for deep-seated weakness. Kindness in these situations is only possible for people of great strength. You have that strength. Use it.

It will help us to overcome our anger, says Seneca, if we remind ourselves that our behavior also angers other people: “We are bad men living among bad men, and only one thing can calm us—we must agree to go easy on one another.

The best way to avenge yourself is to not be like that.” —MARCUS AURELIUS, MEDITATIONS, 6.6 “How much better to heal than seek revenge from injury. Vengeance wastes a lot of time and exposes you to many more injuries than the first that sparked it. Anger always outlasts hurt. Best to take the opposite course. Would anyone think it normal to return a kick to a mule or a bite to a dog?” —SENECA, ON ANGER, 3.27.2

Don't just say you have read books. Show that through them you have learned to think better, to be a more discriminating and reflective person. Books are the training weights of the mind. They are very helpful, but it would be a bad mistake to suppose that one has made progress simply by having internalized their contents.

Remember: you’re a free agent. When someone points out a legitimate flaw in your belief or in your actions, they’re not criticizing you. They’re presenting a better alternative. Accept it!

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

The problem nowadays is that, by and large, we do a pretty bad job of picking role models. We glorify actors, singers, athletes, and generic “celebrities,” only to be disappointed when—predictably—it turns out that their excellence at reciting, singing, playing basketball, or racking up Facebook likes and Twitter followers has pretty much nothing to do with their moral fiber.

The former breathes only peace and liberty; he desires only to live and be free from labor; even the ataraxia of the Stoic falls far short of his profound indifference to every other object.

I begin to speak only when I’m certain what I’ll say isn’t better left unsaid.’ ” —PLUTARCH, CATO THE YOUNGER, 4 It’s easy to act—to just dive in. It’s harder to stop, to pause, to think: No,

There was a lot of pretense floating around; not just with aunties and all that but with emotions and how people saw you. They had a point. There's a lot to learn from that generation -- the stoic approach. I think it's disgusting how they've been forgotten about in this way. It's the American hippies' fault, they saw an in there, a way of making money out of bad moods. That's all it is most of the time. You can't expect to feel cock-a-hoop every minute of every day. My mam and dad's generation understood this. They were just thankful the bombs had stopped threatening their lives. They just wanted to get on with living.

Spinoza is not to be read, he is to be studied; you must approach him as you would approach Euclid, recognizing that in these brief two hundred pages a man has written down his lifetime's thought with stoic sculptury of everything superfluous.

Negative visualization, in other words, teaches us to embrace whatever life we happen to be living and to extract every bit of delight we can from it. But it simultaneously teaches us to prepare ourselves for changes that will deprive us of the things that delight us. It teaches us, in other words, to enjoy what we have without clinging to it.

I am no theologian, and do not have the answers to these questions, and one of the reasons I enjoy the animals on the farm so much is that they don't think about their pain, or question it, they accept it and endure it, true stoics. I have never heard a donkey or cow whine (although I guess dogs do). I told my friend this: pain, like joy, is a gift. It challenges us, tests, defines us, causes us to grow, empathize, and also, to appreciate its absence. If nothing else, it sharpens the experience of joy. The minute something happens to me that causes pain, I start wondering how I can respond to it, what I can learn from it, what it has taught me or shown me about myself. This doesn't make it hurt any less, but it puts it, for me, on a more manageable level. I don't know if there is a God, or if he causes me or anybody else to hurt, or if he could stop pain. I try to accept it and live beyond it. I think the animals have taught me that. The Problem of Pain is that it exists, and is ubiquitous. The Challenge of Pain is how we respond to it.

It’s important to connect the so-called temptation with its actual effects. Once you understand that indulging might actually be worse than resisting, the urge begins to lose its appeal. In this way, self-control becomes the real pleasure, and the temptation becomes the regret.

[Philosophers] have come to envy the philologist and the mathematician, and they have taken over all the inessential elements in those studies—with the result that they know more about devoting care and attention to their speech than about devoting such attention to their lives.

If someone asks you how to write your name, would you bark out each letter? And if they get angry, would you then return the anger? Wouldn’t you rather gently spell out each letter for them? So then, remember in life that your duties are the sum of individual acts. Pay attention to each of these as you do your duty … just methodically complete your task.” —MARCUS AURELIUS, MEDITATIONS, 6.26

Have you taken the time to get clarity about who you are and what you stand for? Or are you too busy chasing unimportant things, mimicking the wrong influences, and following disappointing or unfulfilling or nonexistent paths?

There is no deed in this life so impossible that you cannot do it. Your whole life should be lived as a heroic deed.

1. Accept only what is true. 2. Work for the common good. 3. Match our needs and wants with what is in our control. 4. Embrace what nature has in store for us.

You should, I need hardly say, live in such a way that there is nothing which you could not as easily tell your enemy as keep to yourself.

Having an end in mind is no guarantee that you’ll reach it—no Stoic would tolerate that assumption—but not having an end in mind is a guarantee you won’t.

reclaim the ability to abstain because within it is your clarity and self-control.

One of the causes of the troubles that beset us is the way our lives are guided by the example of others; instead of being set to rights by reason we’re seduced by convention.

A podium and a prison is each a place, one high and the other low, but in either place your freedom of choice can be maintained if you so wish.” —EPICTETUS, DISCOURSES, 2.6.25

No one said life was easy. No one said it would be fair.

The way to peace is to be content with yourself, honor the light of reason within, live in harmony with others, and be grateful to the gods for the universe and your role in it.

So why on earth do you need thanks or recognition for having done the right thing? It’s your job.

Who can doubt, my dear Lucilius, that life is the gift of the immortal gods, but that living well1 is the gift of philosophy?

all the works of mortal man have been doomed to mortality, and in the midst of things which have been destined to die, we live!

You must build up your life action by action, and be content if each one achieves its goal as far as possible—and no one can keep you from this. But there will be some external obstacle! Perhaps, but no obstacle to acting with justice, self-control, and wisdom. But what if some other area of my action is thwarted? Well, gladly accept the obstacle for what it is and shift your attention to what is given, and another action will immediately take its place, one that better fits the life you are building.” —MARCUS AURELIUS, MEDITATIONS, 8.32

Today I escaped from the crush of circumstances, or better put, I threw them out, for the crush wasn’t from outside me but in my own assumptions.” —MARCUS AURELIUS, MEDITATIONS, 9.13

Most men ebb and flow in wretchedness between the fear of death and the hardships of life; they are unwilling to live, and yet they do not know how to die. For this reason, make life as a whole agreeable to yourself by banishing all worry about it.

The most critical part of this system was the belief that you, the student who has sought out Stoicism, have the most important job: to be good! To be wise. “To remain the person that philosophy wished to make us.” Do your job today. Whatever happens, whatever other people’s jobs happen to be, do yours. Be good.

According to Bertrand Russell, the virtuous stoic was one whose will was in agreement with the natural order. He described the basic idea like this: In the life of the individual man, virtue is the sole good; such things as health, happiness, possessions, are of no account. Since virtue resides in the will, everything really good or bad in a man’s life depends only upon himself. He may become poor, but what of it? He can still be virtuous. A tyrant may put him in prison, but he can still persevere in living in harmony with Nature. He may be sentenced to death, but he can die nobly, like Socrates. Therefore every man has perfect freedom, provided he emancipates himself from mundane desires.

To be rational today, we have to do just three things: First, we must look inward. Next, we must examine ourselves critically. Finally, we must make our own decisions—uninhibited by biases or popular notions.

From Rusticus … I learned to read carefully and not be satisfied with a rough understanding of the whole, and not to agree too quickly with those who have a lot to say about something.” —MARCUS AURELIUS, MEDITATIONS, 1.7.3

That’s what Seneca is reminding us. As someone who was one of the richest men in Rome, he knew firsthand that money only marginally changes life. It doesn’t solve the problems that people without it seem to think it will. In fact, no material possession will. External things can’t fix internal issues.

CLARIFY YOUR INTENTIONS “Let all your efforts be directed to something, let it keep that end in view. It’s not activity that disturbs people, but false conceptions of things that drive them mad.” —SENECA, ON TRANQUILITY OF MIND, 12.5

One sign of maturity is a realization of the extent to which you, either intentionally or unintentionally, make life difficult for those around you. Consequently, you should keep in mind the words of Seneca: “we are bad men living among bad men; and only one thing can calm us—we must agree to go easy on one another.”1

In outer space you develop an instant global consciousness, a people orientation, an intense dissatisfaction with the state of the world, and a compulsion to do something about it. From out there on the moon, international politics look so petty. You want to grab a politician by the scruff of the neck and drag him a quarter of a million miles out and say, ‘Look at that, you son of a bitch.’ ” Many

The Stoics believed in social reform, but they also believed in personal transformation. More precisely, they thought the first step in transforming a society into one in which people live a good life is to teach people how to make their happiness depend as little as possible on their external circumstances. The second step in transforming a society is to change people’s external circumstances. The Stoics would add that if we fail to transform ourselves, then no matter how much we transform the society in which we live, we are unlikely to have a good life.

realize that by “philosophers” Epictetus doesn’t mean professional academics (trust me, you don’t want to make a habit of socializing mostly with them), but rather people who are interested in following virtue and cultivating their character.

What if someone despises me? Let them see to it. But I will see to it that I won’t be found doing or saying anything contemptible. What if someone hates me? Let them see to that. But I will see to it that I’m kind and good-natured to all, and prepared to show even the hater where they went wrong. Not in a critical way, or to show off my patience, but genuinely and usefully.” —MARCUS AURELIUS, MEDITATIONS, 11.13

John D. Rockefeller, who was as rich as they come, believed that “a man’s wealth must be determined by the relation of his desires and expenditures to his income. If he feels rich on $10 and has everything he desires, he really is rich.” Today, you could try to increase your wealth, or you could take a shortcut and just want less.

today, though, if someone were to hand you a hundred-dollar bill, you might rub it between your fingers or hold it up to the light, just to confirm it wasn’t a fake. All this for an imaginary currency, an invention of society. The point of this metaphor is to highlight how much effort we put into making sure money is real, whereas we accept potentially life-changing thoughts or assumptions without so much as a question. One

If the breaking day sees someone proud, The ending day sees them brought low. No one should put too much trust in triumph, No one should give up hope of trials improving. Clotho mixes one with the other and stops Fortune from resting, spinning every fate around. No one has had so much divine favor That they could guarantee themselves tomorrow. God keeps our lives hurtling on, Spinning in a whirlwind.” —SENECA, THYESTES, 613

Don’t let your reflection on the whole sweep of life crush you. Don’t fill your mind with all the bad things that might still happen. Stay focused on the present situation and ask yourself why it’s so unbearable and can’t be survived.” —MARCUS AURELIUS, MEDITATIONS, 8.36

The chief task in life is simply this: to identify and separate matters so that I can say clearly to myself which are externals not under my control, and which have to do with the choices I actually control. Where then do I look for good and evil? Not to uncontrollable externals, but within myself to the choices that are my own …” —EPICTETUS, DISCOURSES, 2.5.4–5

No man can have a peaceful life who thinks too much about lengthening it, or believes that living through many consulships is a great blessing. 5. Rehearse this thought every day, that you may be able to depart from life contentedly; for many men clutch and cling to life, even as those who are carried down a rushing stream clutch and cling to briars and sharp rocks.

Understand at last that you have something in you more powerful and divine than what causes the bodily passions and pulls you like a mere puppet. What thoughts now occupy my mind? Is it not fear, suspicion, desire, or something like that?” —MARCUS AURELIUS, MEDITATIONS, 12.19

Life is neither a glorious highlight reel nor a monstrous tragedy. Every day is a good day to live and a good day to die. Every day is also an apt time to learn and express joy and love for the entire natural world. Each day is an apt time to make contact with other people and express empathy for the entire world. Each day is perfect to accept with indifference all aspects of being.

It is not that we have a short time to live, but that we waist a lot of it. Life is long enough, and a sufficient generous amount has been given to us for the highest achievements if it were all well invested. But when it is wasted in heedless luxury and spent on no good activity, we are forced at last by death's final constraint to realize that it has passed away before we know it was passing

The beautiful and good person neither fights with anyone nor, as much as they are able, permits others to fight . . . this is the meaning of getting an education—learning what is your own affair and what is not. If a person carries themselves so, where is there any room for fighting?” —EPICTETUS, DISCOURSES, 4.5.1; 7b–8a

January 12th THE ONE PATH TO SERENITY “Keep this thought at the ready at daybreak, and through the day and night—there is only one path to happiness, and that is in giving up all outside of your sphere of choice, regarding nothing else as your possession, surrendering all else to God and Fortune.” —EPICTETUS, DISCOURSES, 4.4.39

Pacuvius, who by long occupancy made Syria his own,8 used to hold a regular burial sacrifice in his own honour, with wine and the usual funeral feasting, and then would have himself carried from the dining-room to his chamber, while eunuchs applauded and sang in Greek to a musical accompaniment: "He has lived his life, he has lived his life!

XIV. Of all men they alone are at leisure who take time for philosophy, they alone really live; for they are not content to be good guardians of their own lifetime only. They annex ever age to their own; all the years that have gone ore them are an addition to their store. Unless we are most ungrateful, all those men, glorious fashioners of holy thoughts, were born for us; for us they have prepared a way of life. By other men's labours we are led to the sight of things most beautiful that have been wrested from darkness and brought into light; from no age are we shut out, we have access to all ages, and if it is our wish, by greatness of mind, to pass beyond the narrow limits of human weakness, there is a great stretch of time through which we may roam. We may argue with Socrates, we may doubt32 with Carneades, find peace with Epicurus, overcome human nature with the Stoics, exceed it with the Cynics. Since Nature allows us to enter into fellowship with every age, why should we not turn from this paltry and fleeting span of time and surrender ourselves with all our soul to the past, which is boundless, which is eternal, which we share with our betters?

HOW TO REFUSE DEFEAT Life is fragile and uncertain. Sooner or later, you will experience a great loss in life, when suffering reveals that the world is not the place you think it is, and that your dreams will not come true after all. What then? Don’t blame others for what happened to you, even if it might well be their fault. This is a dead end. And don’t settle for stoic acceptance of your fate. Merely bearing up under strain is noble, but it’s wasting an opportunity for transformation. You have the power to turn your burden into a blessing. What if this pain, this heartbreak, this failure, was given to you to help you find your true self? Make adversity work for you by launching a quest inside your own heart. Find the dragons hiding there, slay them, and bring back the treasure that will help you live well.

It is sad to consider how much time many people spend in the course of a day doing things they “have” to do—not necessary obligations like work or family, but the obligations we needlessly accept out of vanity or ignorance. Consider the actions we take in order to impress other people or the lengths we’ll go to fulfill urges or sate desires we don’t even question.

The soul of man is thus an emanation from the godhead, into whom it will eventually be re-absorbed. The divine ruling principle makes all things work together for good, but for the good of the whole. The highest good of man is consciously to work with God for the common good, and this is the sense in which the Stoic tried to live in accord with nature. In the individual it is virtue alone which enables him to do this; as Providence rules the universe, so virtue in the soul must rule man.

Of all people only those are at leisure who make time for philosophy, only they truly live. Not satisfied to merely keep good watch over their own days, they annex every age to their own. All the harvest of the past is added to their store. Only an ingrate would fail to see that these great architects of venerable thoughts were born for us and have designed a way of life for us.” —SENECA

Philosophy is no trick to catch the public; it is not devised for show. It is a matter, not of words, but of facts. It is not pursued in order that the day may yield some amusement before it is spent, or that our leisure may be relieved of a tedium that irks us. It moulds and constructs the soul; it orders our life, guides our conduct, shows us what we should do and what we should leave undone; it sits at the helm and directs our course as we waver amid uncertainties. Without it, no one can live fearlessly or in peace of mind.

When you first rise in the morning tell yourself: I will encounter busybodies, ingrates, egomaniacs, liars, the jealous and cranks. They are all stricken with these afflictions because they don’t know the difference between good and evil. Because I have understood the beauty of good and the ugliness of evil, I know that these wrong-doers are still akin to me … and that none can do me harm, or implicate me in ugliness—nor can I be angry at my relatives or hate them. For we are made for cooperation.” —MARCUS AURELIUS, MEDITATIONS, 2.1

Own nothing! Possess nothing! Buddha and Christ taught us this, and the Stoics and the Cynics. Greedy though we are, why can't we seem to grasp that simple teaching? Can't we understand that with property we destroy our soul? So let the herring keep warm in your pocket until you get to the transit prison rather than beg for something to drink here. And did they give us a two-day supply of bread and sugar? In that case, eat it in one sitting. Then no one will steal it from you, and you won't have to worry about it. And you'll be free as a bird in heaven! Own only what you can always carry with you: know languages, know countries, know people. Let your memory be your travel bag. Use your memory! Use your memory! It is those bitter seeds alone which might sprout and grow someday. Look around you-there are people around you. Maybe you will remember one of them all your life and later eat your heartout because you didn't make use of the opportunity to ask him questions. And the less you talk, the more you'll hear. Thin strands of human lives stretch from island to island of the Archipelago. They intertwine, touch one another for one night only in just such a clickety-clacking half-dark car as this and then separate once and for all. Put your ear to their quiet humming and the steady clickety-clack beneath the car. After all, it is the spinning wheel of life that is clicking and clacking away there. What strange stories you can hear! What things you will laugh at!

A growing number of people have realized that they lack what the ancient philosophers would have called a philosophy of life. Such a philosophy tells you what in life is worth having and provides you with a strategy for obtaining it. If you try to live without a philosophy of life, you will find yourself extemporizing your way through your days. As a result, your daily efforts are likely to be haphazard, and your life is likely to be misspent. What a waste!

he next time someone gets upset near you—crying, yelling, breaking something, being pointed or cruel—watch how quickly this statement will stop them cold: “I hope this is making you feel better.” Because, of course, it isn’t. Only in the bubble of extreme emotion can we justify any of that kind of behavior—and when called to account for it, we usually feel sheepish or embarrassed. It’s worth applying that standard to yourself. The next time you find yourself in the middle of a freakout, or moaning and groaning with flulike symptoms, or crying tears of regret, just ask: Is this actually making me feel better? Is this actually relieving any of the symptoms I wish were gone?

At first sight nothing seems more obvious than that everything has a beginning and an end, and that everything can be subdivided into smaller parts. Nevertheless, for entirely speculative reasons the philosophers of Antiquity, especially the Stoics, concluded this concept to be quite unnecessary. The prodigious development of physics has now reached the same conclusion as those philosophers, Empedocles and Democritus in particular, who lived around 500 B.C.E. and for whom even ancient man had a lively admiration.

They live ill who are always beginning to live." 10. You are right in asking why; the saying certainly stands in need of a commentary. It is because the life of such persons is always incomplete. But a man cannot stand prepared for the approach of death if he has just begun to live. We must make it our aim already to have lived long enough. No one deems that he has done so, if he is just on the point of planning his life. 11. You need not think that there are few of this kind; practically everyone is of such a stamp. Some men, indeed, only begin to live when it is time for them to leave off living. And if this seems surprising to you, I shall add that which will surprise you still more: Some men have left off living before they have begun. Farewell.

In an ideal world, marriage vows would be entirely rewritten. At the alter, a couple would speak thus: "We accept not to panic when, some years from now, what we are doing today will seem like the worst decision of our lives. Yet we promise not to look around, either, for we accept that there cannot be better options out there. Everyone is always impossible. We are a demented species." After the solemn repetition of the last sentence by the congregation, the couple would continue: "We will endeavor to be faithful. At the same time, we are certain that never being allowed to sleep with anyone else is one of the tragedies of existence. We apologize that our jealousies have made this peculiar but sound and non-negotiable restriction very necessary. We promise to make each other the sole repository of our regrets rather than distribute them through a life of sexual Don Juanism. We have surveyed the different options for unhappiness, and it is to each other we have chosen to bind ourselves." Spouses who had been cheated upon would no longer be at liberty furiously to complain that they had expected their partner to be content with them alone. Instead they could more poignantly and justly cry, "I was relying on you to be loyal to the specific variety of compromise and unhappiness which our hard-won marriage represents." Thereafter, an affair would be a betrayal not of intimate joy but of a reciprocal pledge to endure the disappointments of marriage with bravery and stoic reserve.

You sometimes hear people say, with a certain pride in their clerical resistance to the myth, that the nineteenth century really ended not in 1900 but in 1914. But there are different ways of measuring an epoch. 1914 has obvious qualifications; but if you wanted to defend the neater, more mythical date, you could do very well. In 1900 Nietzsche died; Freud published The Interpretation of Dreams; 1900 was the date of Husserl Logic, and of Russell's Critical Exposition of the Philosophy of Leibniz. With an exquisite sense of timing Planck published his quantum hypothesis in the very last days of the century, December 1900. Thus, within a few months, were published works which transformed or transvalued spirituality, the relation of language to knowing, and the very locus of human uncertainty, henceforth to be thought of not as an imperfection of the human apparatus but part of the nature of things, a condition of what we may know. 1900, like 1400 and 1600 and 1000, has the look of a year that ends a saeculum. The mood of fin de siècle is confronted by a harsh historical finis saeculi. There is something satisfying about it, some confirmation of the rightness of the patterns we impose. But as Focillon observed, the anxiety reflected by the fin de siècle is perpetual, and people don't wait for centuries to end before they express it. Any date can be justified on some calculation or other. And of course we have it now, the sense of an ending. It has not diminished, and is as endemic to what we call modernism as apocalyptic utopianism is to political revolution. When we live in the mood of end-dominated crisis, certain now-familiar patterns of assumption become evident. Yeats will help me to illustrate them. For Yeats, an age would end in 1927; the year passed without apocalypse, as end-years do; but this is hardly material. 'When I was writing A Vision,' he said, 'I had constantly the word "terror" impressed upon me, and once the old Stoic prophecy of earthquake, fire and flood at the end of an age, but this I did not take literally.' Yeats is certainly an apocalyptic poet, but he does not take it literally, and this, I think, is characteristic of the attitude not only of modern poets but of the modern literary public to the apocalyptic elements. All the same, like us, he believed them in some fashion, and associated apocalypse with war. At the turning point of time he filled his poems with images of decadence, and praised war because he saw in it, ignorantly we may think, the means of renewal. 'The danger is that there will be no war.... Love war because of its horror, that belief may be changed, civilization renewed.' He saw his time as a time of transition, the last moment before a new annunciation, a new gyre. There was horror to come: 'thunder of feet, tumult of images.' But out of a desolate reality would come renewal. In short, we can find in Yeats all the elements of the apocalyptic paradigm that concern us.

But if God and immortality be repudiated, what is left? That is the question usually thrown at the atheist's head. The orthodox believer likes to think that nothing is left. That, however, is because he has only been accustomed to think in terms of his orthodoxy. In point of fact, a great deal is left. That is immediately obvious from the fact that many men and women have led active, or self-sacrificing, or noble, or devoted lives without any belief in God or immortality. Buddhism in its uncorrupted form has no such belief; nor did the great nineteenth-century agnostics; nor do the orthodox Russian Communists; nor did the Stoics. Of course, the unbelievers have often been guilty of selfish or wicked actions; but so have the believers. And in any case that is not the fundamental point. The point: is that without these beliefs men and women may yet possess the mainspring of full and purposive living, and just as strong a sense that existence can be worth while as is possible to the most devout believers.

We must give up many things to which we are addicted, considering them to be good. Otherwise, courage will vanish, which should continually test itself. Greatness of soul will be lost, which can’t stand out unless it disdains as petty what the mob regards as most desirable. —SENECA, MORAL LETTERS, 74.12b–13 What we consider to be harmless indulgences can easily become full-blown addictions. We start with coffee in the morning, and soon enough we can’t start the day without it. We check our email because it’s part of our job, and soon enough we feel the phantom buzz of the phone in our pocket every few seconds. Soon enough, these harmless habits are running our lives. The little compulsions and drives we have not only chip away at our freedom and sovereignty, they cloud our clarity. We think we’re in control—but are we really? As one addict put it, addiction is when we’ve “lost the freedom to abstain.” Let us reclaim that freedom. What that addiction is for you can vary: Soda? Drugs? Complaining? Gossip? The Internet? Biting your nails? But you must reclaim the ability to abstain because within it is your clarity and self-control.

Another reason for Buddha’s emphasis on detachment may have been the turbulent times he lived in: Kings and city-states were making war, and people’s lives and fortunes could be burned up overnight. When life is unpredictable and dangerous (as it was for the Stoic philosophers, living under capricious Roman emperors), it might be foolish to seek happiness by controlling one’s external world. But now it is not. People living in wealthy democracies can set long-term goals and expect to meet them. We are immunized against disease, sheltered from storms, and insured against fire, theft, and collision. For the first time in human history, most people (in wealthy countries) will live past the age of seventy and will not see any of their children die before them. Although all of us will get unwanted surprises along the way, we’ll adapt and cope with nearly all of them, and many of us will believe we are better off for having suffered. So to cut off all attachments, to shun the pleasures of sensuality and triumph in an effort to escape the pains of loss and defeat—this now strikes me as an inappropriate response to the inevitable presence of some suffering in every life.

The wise man … does not need to walk about timidly or cautiously: for he possesses such self-confidence that he does not hesitate to go to meet fortune nor will he ever yield his position to her: nor has he any reason to fear her, because he considers not only slaves, property, and positions of honor, but also his body, his eyes, his hands, — everything which can make life dearer, even his very self, as among uncertain things, and lives as if he had borrowed them for his own use and was prepared to return them without sadness whenever claimed. Nor does he appear worthless in his own eyes because he knows that he is not his own, but he will do everything as diligently and carefully as a conscientious and pious man is accustomed to guard that which is entrusted in his care. Yet whenever he is ordered to return them, he will not complain to fortune, but will say: “I thank you for this which I have had in my possession. I have indeed cared for your property, — even to my great disadvantage, — but, since you command it, I give it back to you and restore it thankfully and willingly…” If nature should demand of us that which she has previously entrusted to us, we will also say to her: “Take back a better mind than you gave: I seek no way of escape nor flee: I have voluntarily improved for you what you gave me without my knowledge; take it away.” What hardship is there in returning to the place whence one has come? That man lives badly who does not know how to die well.

while a man should attend closely to life, he should not attend too closely to the clock. A student of both the Stoics and Montaigne, the Count’s father believed that our Creator had set aside the morning hours for industry. That is, if a man woke no later than six, engaged in a light repast, and then applied himself without interruption, by the hour of noon he should have accomplished a full day’s labor. Thus, in his father’s view, the toll of twelve was a moment of reckoning. When the noon bell sounded, the diligent man could take pride in having made good use of the morning and sit down to his lunch with a clear conscience. But when it sounded for the frivolous man—the man who had squandered his morning in bed, or on breakfast with three papers, or on idle chatter in the sitting room—he had no choice but to ask for his Lord’s forgiveness. In the afternoon, the Count’s father believed that a man should take care not to live by the watch in his waistcoat—marking the minutes as if the events of one’s life were stations on a railway line. Rather, having been suitably industrious before lunch, he should spend his afternoon in wise liberty. That is, he should walk among the willows, read a timeless text, converse with a friend beneath the pergola, or reflect before the fire—engaging in those endeavors that have no appointed hour, and that dictate their own beginnings and ends.

Melancholy isn’t, of course, a disorder that needs to be cured. It’s a species of intelligent grief which arises when we come face to face with the certainty that disappointment is written into the script from the start. We have not been singled out. Marrying anyone, even the most suitable of beings, comes down to a case of identifying which variety of suffering we would most like to sacrifice ourselves for. In an ideal world, marriage vows would be entirely rewritten. At the altar, a couple would speak thus: “We accept not to panic when, some years from now, what we are doing today will seem like the worst decision of our lives. Yet we promise not to look around, either, for we accept that there cannot be better options out there. Everyone is always impossible. We are a demented species.” After the solemn repetition of the last sentence by the congregation, the couple would continue: “We will endeavor to be faithful. At the same time, we are certain that never being allowed to sleep with anyone else is one of the tragedies of existence. We apologize that our jealousies have made this peculiar but sound and non-negotiable restriction very necessary. We promise to make each other the sole repository of our regrets rather than distribute them through a life of sexual Don Juanism. We have surveyed the different options for unhappiness, and it is to each other we have chosen to bind ourselves.” Spouses who had been cheated upon would no longer be at liberty furiously to complain that they had expected their partner to be content with them alone. Instead they could more poignantly and justly cry, “I was relying on you to be loyal to the specific variety of compromise and unhappiness which our hard-won marriage represents.” Thereafter, an affair would be a betrayal not of intimate joy but of a reciprocal pledge to endure the disappointments of marriage with bravery and stoic reserve.

None of these men will bring about your death any time sooner, but rather they will teach you how to die. None of them will shorten your lifespan, but each will add the wisdom of his years to yours. In other words, there is nothing dangerous about talking to these people and it won’t cost you a penny. Take from them as much as you wish. It’s up to you to squeeze the most you can from their wisdom. What bliss, what a glorious old age awaits the man who has offered himself as a mate to these intellects! He will have mentors and colleagues from whom he may seek advice on the smallest of matters, companions ever ready with counsel for his daily life, from whom he may hear truth without judgment, praise without flattery, and after whose likeness he may fashion himself. They say ‘you can’t choose your parents,’ that they have been given to us by chance; but the good news is we can choose to be the sons of whomever we desire. There are many respectable fathers scattered across the centuries to choose from. Select a genius and make yourself their adopted son. You could even inherit their name and make claim to be a true descendant and then go forth and share this wealth of knowledge with others. These men will show you the way to immortality, and raise you to heights from which no man can be cast down. This is the only way to extend mortality – truly, by transforming time into immortality. Honors, statues and all other mighty monuments to man’s ambition carved in stone will crumble but the wisdom of the past is indestructible. Age cannot wither nor destroy philosophy which serves all generations. Its vitality is strengthened by each new generation’s contribution to it. The Philosopher alone is unfettered by the confines of humanity. He lives forever, like a god. He embraces memory, utilizes the present and anticipates with relish what is to come. He makes his time on Earth longer by merging past, present and future into one.

Once there was and once there was not a devout, God-fearing man who lived his entire life according to stoic principles. He died on his fortieth birthday and woke up floating in nothing. Now, mind you, floating in nothing was comforting, light-less, airless, like a mother’s womb. This man was grateful. But then he decided he would love to have sturdy ground beneath his feet, so he would feel more solid himself. Lo and behold, he was standing on earth. He knew it to be earth, for he knew the feel of it. Yet he wanted to see. I desire light, he thought, and light appeared. I want sunlight, not any light, and at night it shall be moonlight. His desires were granted. Let there be grass. I love the feel of grass beneath my feet. And so it was. I no longer wish to be naked. Only robes of the finest silk must touch my skin. And shelter, I need a grand palace whose entrance has double-sided stairs, and the floors must be marble and the carpets Persian. And food, the finest of food. His breakfast was English; his midmorning snack French. His lunch was Chinese. His afternoon tea was Indian. His supper was Italian, and his late-night snack was Lebanese. Libation? He had the best of wines, of course, and champagne. And company, the finest of company. He demanded poets and writers, thinkers and philosophers, hakawatis and musicians, fools and clowns. And then he desired sex. He asked for light-skinned women and dark-skinned, blondes and brunettes, Chinese, South Asian, African, Scandinavian. He asked for them singly and two at a time, and in the evenings he had orgies. He asked for younger girls, after which he asked for older women, just to try. The he tried men, muscular men, skinny men. Then boys. Then boys and girls together. Then he got bored. He tried sex with food. Boys with Chinese, girls with Indian. Redheads with ice cream. Then he tried sex with company. He fucked the poet. Everybody fucked the poet. But again he got bored. The days were endless. Coming up with new ideas became tiring and tiresome. Every desire he could ever think of was satisfied. He had had enough. He walked out of his house, looked up at the glorious sky, and said, “Dear God. I thank You for Your abundance, but I cannot stand it here anymore. I would rather be anywhere else. I would rather be in hell.” And the booming voice from above replied, “And where do you think you are?

#The Vanity of all Worldly Things. As he said vanity, so vain say I, Oh! Vanity, O vain all under sky; Where is the man can say, "Lo, I have found On brittle earth a consolation sound"? What isn't in honor to be set on high? No, they like beasts and sons of men shall die, And whilst they live, how oft doth turn their fate; He's now a captive that was king of late. What isn't in wealth great treasures to obtain? No, that's but labor, anxious care, and pain. He heaps up riches, and he heaps up sorrow, It's his today, but who's his heir tomorrow? What then? Content in pleasures canst thou find? More vain than all, that's but to grasp the wind. The sensual senses for a time they pleasure, Meanwhile the conscience rage, who shall appease? What isn't in beauty? No that's but a snare, They're foul enough today, that once were fair. What is't in flow'ring youth, or manly age? The first is prone to vice, the last to rage. Where is it then, in wisdom, learning, arts? Sure if on earth, it must be in those parts; Yet these the wisest man of men did find But vanity, vexation of the mind. And he that know the most doth still bemoan He knows not all that here is to be known. What is it then? To do as stoics tell, Nor laugh, nor weep, let things go ill or well? Such stoics are but stocks, such teaching vain, While man is man, he shall have ease or pain. If not in honor, beauty, age, nor treasure, Nor yet in learning, wisdom, youth, nor pleasure, Where shall I climb, sound, seek, search, or find That summum bonum which may stay my mind? There is a path no vulture's eye hath seen, Where lion fierce, nor lion's whelps have been, Which leads unto that living crystal fount, Who drinks thereof, the world doth naught account. The depth and sea have said " 'tis not in me," With pearl and gold it shall not valued be. For sapphire, onyx, topaz who would change; It's hid from eyes of men, they count it strange. Death and destruction the fame hath heard, But where and what it is, from heaven's declared; It brings to honor which shall ne'er decay, It stores with wealth which time can't wear away. It yieldeth pleasures far beyond conceit, And truly beautifies without deceit. Nor strength, nor wisdom, nor fresh youth shall fade, Nor death shall see, but are immortal made. This pearl of price, this tree of life, this spring, Who is possessed of shall reign a king. Nor change of state nor cares shall ever see, But wear his crown unto eternity. This satiates the soul, this stays the mind, And all the rest, but vanity we find.