Philosopher Epictetus Quotes

Don't explain your philosophy. Embody it.

Why should we place Christ at the top and summit of the human race? Was he kinder, more forgiving, more self-sacrificing than Buddha? Was he wiser, did he meet death with more perfect calmness, than Socrates? Was he more patient, more charitable, than Epictetus? Was he a greater philosopher, a deeper thinker, than Epicurus? In what respect was he the superior of Zoroaster? Was he gentler than Lao-tsze, more universal than Confucius? Were his ideas of human rights and duties superior to those of Zeno? Did he express grander truths than Cicero? Was his mind subtler than Spinoza’s? Was his brain equal to Kepler’s or Newton’s? Was he grander in death – a sublimer martyr than Bruno? Was he in intelligence, in the force and beauty of expression, in breadth and scope of thought, in wealth of illustration, in aptness of comparison, in knowledge of the human brain and heart, of all passions, hopes and fears, the equal of Shakespeare, the greatest of the human race?

If someone tried to take control of your body and make you a slave, you would fight for freedom. Yet how easily you hand over your mind to anyone who insults you. When you dwell on their words and let them dominate your thoughts, you make them your master.

Before you realize this truth, say the Yogis, you will always be in despair, a notion nicely expressed in this exasperated line from the Greek stoic philosopher Epictetus: 'You bear God within you, poor wretch, and know it not.

Whoever is going to listen to the philosophers needs a considerable practice in listening.

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.

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.

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.

Greek philosopher Epictetus says, “Wealth consists not in having great possessions, but in having few wants.

Some young women confuse their self-worth with their ability to attract the attention of men, and so pour all their energies into makeup, clothing, and jewelry. If only they realized that virtue, honor, and self-respect are the marks of a true beauty.

If you find yourself acting to impress others, or avoiding action out of fear of what they might think, you have left the path.

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

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.

Many people who have progressively lowered their personal standards in an attempt to win social acceptance and life’s comforts bitterly resent those of philosophical bent who refuse to compromise their spiritual ideals and who seek to better themselves.

No one can steal your peace of mind unless you let them.

If you ever happen to turn your attention to externals, for the pleasure of any one, be assured that you have ruined your scheme of life. Be contented, then, in everything, with being a philosopher; and if you with to seem so likewise to any one, appear so to yourself, and it will suffice you.

For in this Case, we are not to give Credit to the Many, who say, that none ought to be educated but the Free; but rather to the Philosophers, who say, that the Well-educated alone are free.

And the way to be free is to let go of anything that is not within your control.

When you are feeling upset, angry, or sad,” Epictetus said, “don’t blame another for your state of mind. Your condition is the result of your own opinions and interpretations. . . .

Do not wish that all things will go well with you, but that you will go well with all things.

In short, we do not abandon any discipline for despair of ever being the best in it.

If you pin your hopes on things outside your control, taking upon yourself things which rightfully belong to others, you are liable to stumble, fall, suffer, and blame both gods and men. But if you focus your attention only on what is truly your own concern, and leave to others what concerns them, then you will be in charge of your interior life. No one will be able to harm or hinder you. You will blame no one, and have no enemies.

If what philosophers say of the kinship of God and Man be true, what remains for men to do but as Socrates did:—never, when asked one's country, to answer, "I am an Athenian or a Corinthian," but "I am a citizen of the world.

Follow your principles as though they were laws. Do not worry if others criticize or laugh at you, for their opinions are not your concern.

If you wish to be a writer; write! Send quote to a friend Epictetus (50-120) Greek philosopher.

If you meet temptation, use self-control; if you meet pain, use fortitude; if you meet revulsion, use patience.

End the habit of despising things that are not within your power, and apply your aversion to things that are within your power.

The Greek philosopher Epictetus said, “First say to yourself what you would be; and then do what you have to do.

The Greek philosopher Epictetus recognised this two thousand years ago when he wrote: ‘What disturbs and alarms man are not the things but his opinions and fancies about the things.

The Yogic path is about disentangling the built-in glitches of the human condition, which I'm going to over-simply define here as the heartbreaking inability to sustain contentment. Different schools of thought over the centuries have found different explanation for man's apparently inherently flawed state. Taoists call it imbalance, Buddism calls it ignorance, Islam blames our misery on rebellion against God, and the Judeo-Christian tradition attributes all our suffering to original sin. Freudians say that unhappiness is the inevitable result of the clash between our natural drives and civilization's needs. (As my friend Deborah the psychologist explains it: "Desire is the design flaw.") The Yogis, however, say that human discontentment is a simple case of mistaken identity. We're miserable because we think that we are mere individuals, alone with our fears and flaws and resentments and mortality. We wrongly believe that our limited little egos constitute our whole entire nature. We have failed to recognize our deeper divine character. We don't realize that, somewhere within us all, there does exist a supreme Self who is eternally at peace. That supreme Self is our true identity, universal and divine. Before you realize this truth, say the Yogis, you will always be in despair, a notion nicely expressed in this exasperated line from the Greek stoic philosopher Epictetus: "You bear God within you, poor wretch, and know it not.

If you win the adoration of others by pretending to be someone you’re not, you may gain celebrity or high office—but you will lose out on the fulfillment of a life best-suited to your attributes and abilities.

If you have an earnest desire towards philosophy, prepare yourself from the very first to have the multitude laugh and sneer, and say, "He is returned to us a philosopher all at once; "and "Whence this supercilious look?" Now, for your part, do not have a supercilious look indeed; but keep steadily to those things which appear best to you, as one appointed by God to this particular station. For remember that, if you are persistent, those very persons who at first ridiculed will afterwards admire you. But if you are conquered by them, you will incur a double ridicule.

Epictetus, a Greek philosopher, once wrote, “Circumstances do not make the man. They merely reveal him to himself.

The philosopher's lecture room is a 'hospital': you ought not to walk out of it in a state of pleasure, but in pain; for you are not in good condition when you arrive.

For your part, do not adopt any air of superiority. Mind your own business, keep busy with the work you are best suited for, and play well the part the Author has given you.

we should put our trust not in the crowd, who say that only free men can be educated, but rather in the philosophers, who say that none but the educated can be free.

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.

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.

They may kill me, but they cannot hurt me. —Socrates

The whole point of learning is to live out the teachings.

reconciliation. Remember that you are friends, you’ve known each for other a long time, and the relationship is worth keeping.

From this instant, then, choose to act like the worthy and capable person you are. Follow unwaveringly what reason tells you is the best course.

Whenever you act from clear judgment, doing what needs to be done, do not worry about what others will think—even if the whole world might misunderstand you.

The Good stands before us like an archer’s target. Evil is not a thing in itself but a missing of the mark, an arrow gone astray.

When you desire something outside your sphere of power, you set yourself up for disappointment

I cannot stay in harmony if I let myself become upset by things beyond my control.

The fear of death stems from the view that it is fearful.

If you are praised by others, be skeptical of yourself.

Whenever misfortune befalls you, ask yourself how you would react if it were someone else in the same situation.

Whatever your vocation, pursue it wholeheartedly. Consider, choose, and commit.

The philosopher Epictetus said more than two thousand years ago, “Man is not troubled by events but rather how he interprets them.

the ancient Greek philosopher Epictetus said, “Nature hath given men one tongue but two ears, that we may hear from others twice as much as we speak.

Nineteen centuries ago, the Greek Stoic philosopher Epictetus said, “Nature hath given men one tongue but two ears, that we may hear from others twice as much as we speak.

Philosophers say that people are all guided by a single standard. When they assent to a thing, it is because they feel it must be true, when they dissent, it is because they feel something isn't true, and when they suspend judgement, it is because they feel that the thing is unclear.

Whenever a challenge arises, turn inward and ask what power you can exercise in the situation. If you meet temptation, use self-control; if you meet pain, use fortitude; if you meet revulsion, use patience. In this way, you will overcome life’s challenges, rather than be overcome by them.

But I want power and renown so that I may help other people,” you say. What do you mean by “help”? Can you really give them happiness and satisfaction—things that are in their own spheres of power, not yours?

When you feel burning desire for something that appears pleasureful, you are like a person under a spell. Instead of acting on impulse, take a step back—wait till the enchantment fades and you can see things as they are.

As you travel the path of philosophy, be content to be considered plain or even foolish. Do not strive to be celebrated for anything. If you are praised by others, be skeptical of yourself. For it it is no easy feat to hold onto your inner harmony while collecting accolades. When grasping for one, you are likely to drop the other.

When you are feeling upset, angry, or sad,” Epictetus said, “don’t blame another for your state of mind. Your condition is the result of your own opinions and interpretations. . . . “When anyone provokes you, remember that it is actually your own opinion provoking you. It is not the person who insults or attacks you who torments your mind, but the view you take of these things.

Stop judging the things that fate brings you as “good” or “evil”; only judge your own thoughts, desires, and actions as good or evil. If you suppose events to be good or evil in themselves, when life doesn’t go as you wish you will inevitably blame the Author.

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.

So, if you have not been invited to a party, it is because you haven’t paid the price of the invitation. It costs social engagement, conversation, encouragement, and praise. If you are not willing to pay this price, do not be upset when you don’t receive an invitation.

Modern philosopher Nassim Taleb has warned of the “narrative fallacy”—the tendency to assemble unrelated events of the past into stories. These stories, however gratifying to create, are inherently misleading. They lead to a sense of cohesion and certainty that isn’t real.

That’s why the philosophers warn us not to be satisfied with mere learning, but to add practice and then training. For as time passes we forget what we learned and end up doing the opposite, and hold opinions the opposite of what we should.” —EPICTETUS, DISCOURSES, 2.9.13–14

Our possessions should be suited to our bodies and lives, just as our shoes are suited to our feet. Could you run better if your shoes were larger than your feet, or gold-plated and diamond studded? Of course not. Once you let your appetite exceed what is necessary and useful, desire knows no bounds.

Burns points out that the basic idea of cognitive therapy—that our thoughts affect our emotions and mood, not the other way around—goes back a long way: The ancient philosopher Epictetus rested his career on the idea that it is not events that determine your state of mind, but how you decide to feel about the events. This

Occupy thyself with few things, says the philosopher, if thou wouldst be tranquil.-

We are disturbed not by what happens to us, but by our thoughts about what happens. —Epictetus, Greek philosopher I

Hence, the philosopher’s school, said Epictetus, is a doctor’s clinic: you should not go there expecting pleasure but rather pain.

He is a wise man who does not grieve for the things which he has not, but rejoices for those which he has. — EPICTETUS, Greek philosopher

which is to say, stand with the philosopher, or else with the mob!” —EPICTETUS, DISCOURSES, 3.15.13 W

If you lay violent hands on me, you’ll have my body, but my mind will remain with Stilpo.” —ZENO, QUOTED IN DIOGENES LAERTIUS, LIVES OF THE EMINENT PHILOSOPHERS, 7.1.24

A foolish consistency is the hobgoblin of little minds,” Emerson said, “adored by little statesmen and philosophers and divines.

Approach life as your own Olympic Games—

Do not worry if others criticize or laugh at you, for their opinions are not your concern.

People who are ignorant of philosophy blame others for their own misfortunes. Those who are beginning to learn philosophy blame themselves. Those who have mastered philosophy blame no one.

Epictetus is saying that one becomes a philosopher when they begin to exercise their guiding reason and start to question the emotions and beliefs and even language that others take for granted.

To the youngster talking nonsense Zeno said, ‘The reason why we have two ears and only one mouth is so we might listen more and talk less.’ ” —DIOGENES LAERTIUS, LIVES OF EMINENT PHILOSOPHERS, 7.1.23

As Epictetus says, “And when something is removed, to give it up easily and immediately, grateful for the times you had the use of it—unless you would rather cry for your nurse and your mummy!” Man up.

The tyrant of Syracuse once went to the slavephilosopher Epictetus and told him, “I’ll pay the ransom for you and you will be liberated ” Epictetus replied, “Why do you care about me? Free yourself.” “But I am a king,” said the amazed tyrant. “This I contest,” was the answer of the philosopher. “He who masters his passions is a king even while in chains. He who is ruled by his passions is a slave even while sitting on a throne.

You must be one man, either good or bad. You must cultivate either your own ruling faculty or externals, and apply yourself either to things within or without you; that is, be either a philosopher, or one of the vulgar.

The finest and most fitting fruits for those who have received a true philosophical education are peace of mind, fearlessness, and freedom. . . .Thus,, none but the educated can be free. — Epictetus, Discourses 2.1.21–23

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. EPICTETUS, Roman philosopher and former slave, Discourses

If, on the other hand, we read books entitled On Impulse not just out of idle curiosity, but in order to exercise impulse correctly; books entitled On Desire and On Aversion so as not to fail to get what we desire or fall victim to what we would rather avoid; and books entitled On Moral Obligation in order to honour our relationships and never do anything that clashes or conflicts with this principle; then we wouldn’t get frustrated and grow impatient with our reading. Instead we would be satisfied to act accordingly. And rather than reckon, as we are used to doing, ‘How many lines I read, or wrote, today,’ we would pass in review how ‘I applied impulse today the way the philosophers recommend

Imagine, says Epictetus, you handed over your body to a stranger on the street. Absurd, right? Yet that’s what we do with our mind every day. We cede our sovereignty to others, allowing them to colonize our mind. We need to evict them.

Epictetus tells us that “it is difficulties that reveal what men amount to; and so, whenever you’re struck by a difficulty, remember that God, like a trainer in the gymnasium, has matched you against a tough young opponent.” And why would God do such a thing?

Epictetus’s own teacher, the Stoic Musonius Rufus, used to tell his students, “If you have leisure to praise me, I am speaking to no purpose.” Hence, the philosopher’s school, said Epictetus, is a doctor’s clinic: you should not go there expecting pleasure but rather pain.

December 3rd THE PHILOSOPHER AS AN ARTISAN OF LIFE AND DEATH “Philosophy does not claim to get a person any external possession. To do so would be beyond its field. As wood is to the carpenter, bronze to the sculptor, so our own lives are the proper material in the art of living.” —EPICTETUS, DISCOURSES, 1.15.2

Marcus reminded himself: “Don’t await the perfection of Plato’s Republic.” He wasn’t expecting the world to be exactly the way he wanted it to be, but Marcus knew instinctively, as the Catholic philosopher Josef Pieper would later write, that “he alone can do good who knows what things are like and what their situation is.

This emphasis on self-reliance helps explain why Stoicism appealed to America’s Founding Fathers, and to soldiers everywhere today. It locates responsibility for your happiness squarely on your own shoulders. When a young student complains of a runny nose, Epictetus replies: “Have you no hands? Wipe your own nose, then, and don’t blame God.

Epictetus tells us that “it is difficulties that reveal what men amount to; and so, whenever you’re struck by a difficulty, remember that God, like a trainer in the gymnasium, has matched you against a tough young opponent.” And why would God do such a thing? “So that you may become an Olympic victor; and that is something that can’t be achieved without sweat.

When Lucius eventually reached Antioch, the capital of Syria, far from Marcus’s gaze, he gave himself over entirely to riotous living. He also shaved off his beard to humor his mistress, Panthea. This confirmed that he was turning his back on philosophy once and for all in order to pursue a more self-indulgent lifestyle. The philosopher’s beard had become a surprisingly politicized symbol after years of persecution under previous regimes; for some, at least, shaving it off implied abandoning one’s most cherished beliefs and values. A few generations earlier, presumably speaking of Emperor Domitian’s persecution of philosophers, Epictetus had defiantly exclaimed that if the authorities wanted to cut off his beard, they’d have to cut off his head first.

I owe a lot to my upbringing. I was made for it and made by it. I wouldn’t be who I am today without each one of those experiences. The Stoics have a term for this: amor fati. Love of fate. “Do not seek for things to happen the way you want them to,” the great Stoic philosopher and former slave Epictetus said. “Rather, wish that what happens happen the way it happens. Then you will be happy.

The task of a philosopher: we should bring our will into harmony with whatever happens, so that nothing happens against our will, and nothing that we wish for fails to happen.' -Epictetus. A long 'to-do' list seems intimidating and burdensome...but a 'get-to-do' list sounds like a privilege...Today, don't try to impose your will on the world; instead, see yourself as fortunate to receive and respond to the will in the world.

part, in honor, in office, in the courts of justice, in every little matter. Consider these things, if you would exchange for them, freedom from passions, liberty, tranquility. If not, take care that, like little children, you be not now a philosopher, then a servant of the publicani, then a rhetorician, then a procurator (manager) for Caesar. These things are not consistent. You must be one man, either good or bad. You must either cultivate your own ruling faculty, or external things; you must either exercise your skill on internal things or on external things; that is, you must either maintain the position of a philosopher or that of a common person.

Whatever rules you have adopted, abide by them as laws, and as if you would be impious to transgress them; and do not regard what anyone says of you, for this, after all, is no concern of yours. How long, then, will you delay to demand of yourself the noblest improvements, and in no instance to transgress the judgments of reason? You have received the philosophic principles with which you ought to be conversant; and you have been conversant with them. For what other master, then, do you wait as an excuse for this delay in self-reformation? You are no longer a boy but a grown man. If, therefore, you will be negligent and slothful, and always add procrastination to procrastination, purpose to purpose, and fix day after day in which you will attend to yourself, you will insensibly continue to accomplish nothing and, living and dying, remain of vulgar mind. This instant, then, think yourself worthy of living as a man grown up and a proficient. Let whatever appears to be the best be to you an inviolable law. And if any instance of pain or pleasure, glory or disgrace, be set before you, remember that now is the combat, now the Olympiad comes on, nor can it be put off; and that by one failure and defeat honor may be lost or—won. Thus Socrates became perfect, improving himself by everything, following reason alone. And though you are not yet a Socrates, you ought, however, to live as one seeking to be a Socrates.

Epictetus agrees with Seneca regarding God’s goals. At one point in his Discourses, he imagines a conversation in which God explains why humans experience setbacks: If it had been possible, Epictetus, I [God] would have ensured that your poor body and petty possessions were free and immune from hindrance. But as things are, you mustn’t forget that this body isn’t truly your own, but is nothing more than cleverly moulded clay. But since I couldn’t give you that, I’ve given you a certain portion of myself, this faculty of motivation to act and not to act, of desire and aversion, and, in a word, the power to make proper use of impressions; if you pay good heed to this, and entrust all that you have to its keeping, you’ll never be hindered, never obstructed, and you’ll never groan, never find fault, and never flatter anyone at all.

In every affair consider what precedes and what follows, and then undertake it. Otherwise you will begin with spirit, indeed, careless of the consequences, and when these are developed, you will shamefully desist. “I would conquer at the Olympic Games.” But consider what precedes and what follows, and then, if it be for your advantage, engage in the affair. You must conform to rules, submit to a diet, refrain from dainties; exercise your body, whether you choose it or not, at a stated hour, in heat and cold; you must drink no cold water, and sometimes no wine—in a word, you must give yourself up to your trainer as to a physician. Then, in the combat, you may be thrown into a ditch, dislocate your arm, turn your ankle, swallow an abundance of dust, receive stripes [for negligence], and, after all, lose the victory. When you have reckoned up all this, if your inclination still holds, set about the combat. Otherwise, take notice, you will behave like children who sometimes play wrestlers, sometimes gladiators, sometimes blow a trumpet, and sometimes act a tragedy, when they happen to have seen and admired these shows. Thus you too will be at one time a wrestler, and another a gladiator; now a philosopher, now an orator; but nothing in earnest. Like an ape you mimic all you see, and one thing after another is sure to please you, but is out of favor as soon as it becomes familiar. For you have never entered upon anything considerately; nor after having surveyed and tested the whole matter, but carelessly, and with a halfway zeal. Thus some, when they have seen a philosopher and heard a man speaking like Euphrates[3]—though, indeed, who can speak like him?—have a mind to be philosophers, too. Consider first, man, what the matter is, and what your own nature is able to bear. If you would be a wrestler, consider your shoulders, your back, your thighs; for different persons are made for different things. Do you think that you can act as you do and be a philosopher, that you can eat, drink, be angry, be discontented, as you are now? You must watch, you must labor, you must get the better of certain appetites, must quit your acquaintances, be despised by your servant, be laughed at by those you meet; come off worse than others in everything—in offices, in honors, before tribunals. When you have fully considered all these things, approach, if you please—that is, if, by parting with them, you have a mind to purchase serenity, freedom, and tranquillity. If not, do not come hither; do not, like children, be now a philosopher, then a publican, then an orator, and then one of Caesar’s officers. These things are not consistent. You must be one man, either good or bad. You must cultivate either your own reason or else externals; apply yourself either to things within or without you—that is, be either a philosopher or one of the mob.

In every act observe the things which come first, and those which follow it; and so proceed to the act. If you do not, at first you will approach it with alacrity, without having thought of the things which will follow; but afterward, when certain base things have shown themselves, you will be ashamed. A man wishes to conquer at the Olympic games. I also wish indeed, for it is a fine thing. But observe both the things which come first, and the things which follow; and then begin the act. You must do everything according to rule, eat according to strict orders, abstain from delicacies, exercise yourself as you are bid at appointed times, in heat, in cold, you must not drink cold water, nor wine as you choose; in a word, you must deliver yourself up to the exercise master as you do to the physician, and then proceed to the contest. And sometimes you will strain the hand, put the ankle out of joint, swallow much dust, sometimes be flogged, and after all this be defeated. When you have considered all this, if you still choose, go to the contest: if you do not, you will behave like children, who at one time play at wrestlers, another time as flute players, again as gladiators, then as trumpeters, then as tragic actors: so you also will be at one time an athlete, at another a gladiator, then a rhetorician, then a philosopher, but with your whole soul you will be nothing at all; but like an ape you imitate everything that you see, and one thing after another pleases you. For you have not undertaken anything with consideration, nor have you surveyed it well; but carelessly and with cold desire.