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The Art of Living: The Classic Manual on Virtue, Happiness & Effectiveness
No writings of Epictetus himself are really known. His discourses were transcribed and compiled by his pupil Arrian (author of the Anabasis Alexandri). The main work is The Discourses, four books of which have been preserved (out of an original eight). Arrian also compiled a popular digest, entitled the Enchiridion, or Handbook. In a preface to the Discourses, addressed to Lucius Gellius, Arrian states that "whatever I heard him say I used to write down, word for word, as best I could, endeavouring to preserve it as a memorial, for my own future use, of his way of thinking and the frankness of his speech."
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First published January 1, 125
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About the author
Epictetus
768听books2,179听followersEpictetus was a Greek Stoic philosopher. He was probably born a slave at Hierapolis, Phrygia (present day Pamukkale, Turkey), and lived in Rome until his exile to Nicopolis in northwestern Greece, where he lived most of his life and died. His teachings were noted down and published by his pupil Arrian in his Discourses. Philosophy, he taught, is a way of life and not just a theoretical discipline. To Epictetus, all external events are determined by fate, and are thus beyond our control, but we can accept whatever happens calmly and dispassionately. Individuals, however, are responsible for their own actions which they can examine and control through rigorous self-discipline. Suffering arises from trying to control what is uncontrollable, or from neglecting what is within our power. As part of the universal city that is the universe, human beings have a duty of care to all fellow humans. The person who followed these precepts would achieve happiness.
Other language versions:
贰辫颈肠迟猫迟别
贰辫铆肠迟别迟辞
Epiktet
Other language versions:
贰辫颈肠迟猫迟别
贰辫铆肠迟别迟辞
Epiktet
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February 10, 2021
Stoic philosophy is concerned with preserving our serenity and happiness regardless of any situation or circumstances. Be it loosing your fame and wealth or you beloved ones ...
This book which present the teachings of stoic philosopher "Epictetus", is filled with practical wisdom, many of which constitute the foundation of many books I've read or many sayings you and I have heard. Not only books and sayings, teachings of Epictetus I can't help but to notice is the foundation of prominent fields such as "Cognitive Therapy" and "Positive Psychology".
Stoic Philosophy, I've come to believe is an effective recipe for a happy and tranquil life. The thing that makes me more oriented towards stoic philosophy with respect to its similar Eastern teachings (Zen Buddhism) is their emphasis on employing logic and reason.
-How do I live a happy, fulfilling life?
-How can I be a good person?
These were to questions with which Epictetus was obsessed and this book envelops his life-long earned wisdom to answer them.
The art of living, embodies the teachings of Epictetus whose original material were presented in his works: "The Discourses" and "Enchiridion" while the translator aims at simplifying the language to capture the modern audience.
Here are some nuggets of wisdom I found compelling:
I. Know what you can control and what you can't
This principle is the essence of stoicism. There are things we have control over and things we do not (like our look, conditions are life, family etc.) and roots of suffering lies in focusing on the things we have no control over.
II. Stick to your own business
Focus your attention entirely on what is truly your own concern.
This is one of my favorites in which it is advised: Events happen as they do. People behave as they are. Embrace what you actually get.
We cannot choose our external circumstance, but we can always choose how we respond to them.
VI. Make full use of what happens to you
This is a great one. Each and every one of us have amazing potential laying dormant within us. The trials and hardships we endure can and should introduce us to our strength.
VII. Confirm your wishes to reality
Another favorite of mine.
VIII. No one can hurt you
If someone irritates you, it is only your own response that is irritating you. Therefore, when anyone seems to be provoking you, remember that it is only your judgment of the incident that provokes you. Don't let your emotions get ignited by mere appearances.
IX. Make the will of nature your own
This is another major principle stoicism. Behaving in accordance with the will of nature. But what does it mean? We must first lean it, Study and pay attention to it then make it our own.
X. Don't defend your reputation or intentions
Don't be afraid of verbal abuse or criticism. Only the morally weak feel compelled to defent or explain themselves to others. Let the quality of your deeds speak on your behalf.
XI. Other selected nuggets of wisdom
- When we succumb to whining, we diminish our possibilities.
- Arrogance is the banal mask for cowardice.
- Clear thinking and self-importance cannot logically coexist.
- Don't listen to what people say. Watch what they do and evaluate the attendant consequences.
- 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.
- One of two things will happen when you socialize with others. You either become like your companions, or you bring them over to your own ways.
- Forgive yourself over and over and over again. Then try to do better next time ... :)
- Goodness in and of itself is the practice and the reward.
The final word
All in all, this was a book filled with timeless, practical wisdom, practice of which ensures, happiness, tranquility and prosperity. This book is a manual that must be at hand and reviewed from time to time. I profoundly enjoyed it and definitely recommend to all my beloved friends. Actually, I'm going to hunt down the translation of this book in Persian and give it as invaluable gift to my dear friends. Finally, bare in mind that "Living wisdom is more important than knowing about it."
This book which present the teachings of stoic philosopher "Epictetus", is filled with practical wisdom, many of which constitute the foundation of many books I've read or many sayings you and I have heard. Not only books and sayings, teachings of Epictetus I can't help but to notice is the foundation of prominent fields such as "Cognitive Therapy" and "Positive Psychology".
Stoic Philosophy, I've come to believe is an effective recipe for a happy and tranquil life. The thing that makes me more oriented towards stoic philosophy with respect to its similar Eastern teachings (Zen Buddhism) is their emphasis on employing logic and reason.
-How do I live a happy, fulfilling life?
-How can I be a good person?
These were to questions with which Epictetus was obsessed and this book envelops his life-long earned wisdom to answer them.
The art of living, embodies the teachings of Epictetus whose original material were presented in his works: "The Discourses" and "Enchiridion" while the translator aims at simplifying the language to capture the modern audience.
Here are some nuggets of wisdom I found compelling:
I. Know what you can control and what you can't
This principle is the essence of stoicism. There are things we have control over and things we do not (like our look, conditions are life, family etc.) and roots of suffering lies in focusing on the things we have no control over.
II. Stick to your own business
Focus your attention entirely on what is truly your own concern.
You will be truly free and effective, for you efforts will be put to good use and won't be foolishly squandered finding fault with or opposing others.III. See things for what they are
This is one of my favorites in which it is advised: Events happen as they do. People behave as they are. Embrace what you actually get.
When something happens, the only thing in your power is your attitude toward it; you can either accept it or resent it. What really frightens and dismays us is not external events themselves, but the way in which we think about them. It is not things that disturb us, but our interpretation of their significance.IV. Events don't hurt us, but our views of them can
We cannot choose our external circumstance, but we can always choose how we respond to them.
VI. Make full use of what happens to you
This is a great one. Each and every one of us have amazing potential laying dormant within us. The trials and hardships we endure can and should introduce us to our strength.
On the occasion of an accidental event, don鈥檛 just react in a haphazard fashion: Remember to turn inward and ask what resources you have for dealing with it. Dig deeply. You possess strengths you might not realize you have. Find the right one. Use it
VII. Confirm your wishes to reality
Another favorite of mine.
We are ultimately controlled by that which bestows what we seek or removes what we don鈥檛 want. If it鈥檚 freedom you seek, then wish nothing and shun nothing that depends on others, or you will always be a helpless slave.Freedom is the only worthy goal in life. It is won by disregarding things that lie beyond our control ...
VIII. No one can hurt you
If someone irritates you, it is only your own response that is irritating you. Therefore, when anyone seems to be provoking you, remember that it is only your judgment of the incident that provokes you. Don't let your emotions get ignited by mere appearances.
IX. Make the will of nature your own
This is another major principle stoicism. Behaving in accordance with the will of nature. But what does it mean? We must first lean it, Study and pay attention to it then make it our own.
The will of nature is revealed to us through everyday experiences common to all people. For example, if a neighbor鈥檚 child breaks a bowl, or some similar thing, we readily say, 鈥淭hese things happen.鈥� When your own bowl breaks, you should respond in the same way as when another person鈥檚 bowl breaks..Remember how you feel when you hear the same thing concerning other people. Transfer that feeling to your own current circumstances. Learn to accept events, even death, with intelligence.
X. Don't defend your reputation or intentions
Don't be afraid of verbal abuse or criticism. Only the morally weak feel compelled to defent or explain themselves to others. Let the quality of your deeds speak on your behalf.
XI. Other selected nuggets of wisdom
- When we succumb to whining, we diminish our possibilities.
- Arrogance is the banal mask for cowardice.
- Clear thinking and self-importance cannot logically coexist.
- Don't listen to what people say. Watch what they do and evaluate the attendant consequences.
- 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.
- One of two things will happen when you socialize with others. You either become like your companions, or you bring them over to your own ways.
- Forgive yourself over and over and over again. Then try to do better next time ... :)
- Goodness in and of itself is the practice and the reward.
The final word
All in all, this was a book filled with timeless, practical wisdom, practice of which ensures, happiness, tranquility and prosperity. This book is a manual that must be at hand and reviewed from time to time. I profoundly enjoyed it and definitely recommend to all my beloved friends. Actually, I'm going to hunt down the translation of this book in Persian and give it as invaluable gift to my dear friends. Finally, bare in mind that "Living wisdom is more important than knowing about it."
October 6, 2023
Exist膬 c膬r葲i de citit (cele mai multe) 葯i exist膬 c膬r葲i de re-citit (foarte pu葲ine). Manualul lui Epictet face parte, ne卯ndoielnic, din grupul c膬r葲ilor de re-citit.
Epictet a fost un filosof oral. Ca 葯i Socrate, n-a scris nimic. Se deosebe葯te de Seneca, 卯nainta葯ul lui, care a fost obsedat de vanitatea scrisului 葯i de admira葲ia publicului. Epictet a dispre葲uit zarva (acum se nume葯te glorie), Seneca nu s-a ferit de ea. A c膬utat-o dinadins. 脦n schimb, Epictet a urmat un 卯ndemn venerabil: 鈥濼r膬ie葯te bine cel care 葯tie s膬 se ascund膬 bine / Tr膬ie葯te bine cel care prefer膬 obscuritatea / Tr膬ie葯te bine cel care 卯葯i p膬streaz膬 anonimatul鈥�. Un vers din Tristia lui Ovidiu sun膬 precum urmeaz膬: 鈥瀊ene qui latuit bene vixit鈥�.
Printr-un hazard, de葲inem preceptele lui Epictet. Unul dintre auditorii lui, Flavius Arrian, le-a consemnat. De葯i oriental (din Asia Mic膬), Epictet a tr膬it mult膬 vreme la Roma, l-a ascultat pe filosoful Musonius Rufus, 卯l citise cu siguran葲膬 pe Seneca. Pentru el limba filosofiei a r膬mas, totu葯i, greaca. Manualul (encheiridion de la substantivul feminin 蠂蔚委蟻, 蠂蔚喂蟻蠈蟼, 峒� = m卯n膬) e redactat 卯n grece葯te.
脦nc膬 din timpul lui Nero, 卯n Roma s-a constituit o 鈥瀘pozi葲ie stoic膬鈥�. Reac葲ia lui Nero n-a 卯nt卯rziat. G卯nditorii stoici au fost exila葲i (ca Musonius Rufus) sau condamna葲i la moarte (ca Seneca ori Thrasea Poetus). Nici Vespasian nu a fost mai bl卯nd. 脦n fine, printr-un decret celebru (semnat 卯n anul 94 e.n.), Domitian i-a alungat pe to葲i filosofii din ora葯. Epictet s-a retras 卯n Epir (Grecia) 葯i a 卯nfiin葲at o 鈥炄檆oal膬鈥� la Nikopolis. Ucenicii nu pl膬teau nici o tax膬. Fiecare contribuia cu ce putea. Epictet p膬stra pentru sine, o saltea de paie 葯i o b膬ncu葲膬. Pentru a fi senin 葯i 卯mp膬cat, nici nu ai nevoie de mai mult.
脦nv膬葲膬turile lui Epictet (ca 葯i cele ale lui Seneca sau Musonius Rufus) s卯nt exprimate, adesea, la imperativ. A tr膬i bine constituie o urgen葲膬 pentru to葲i. Nu mai e timp de silogisme, de jocuri logice, de sofisme (卯l iritau 葯i pe Seneca). Filosofia trebuie adus膬 din ceruri pe p膬m卯nt, cum a procedat Socrate. A葯a se explic膬 mul葲imea preceptelor 葯i frecven葲a lui 鈥瀟rebuie鈥� 卯n textele stoicilor.
Principiul de baz膬 e formulat 卯nc膬 de la 卯nceput: 鈥濪in toate cele ce s卯nt, unele depind de noi, altele nu depind de noi. De noi depind g卯ndul, av卯ntul, pornirea, respingerea 艧i, 卯ntr-un cuv卯nt, c卯te s卯nt lucrurile noastre; nu depind de noi trupul, proprietatea, faima, func牛iile 艧i, 卯ntr-un cuv卯nt, c卯te nu s卯nt lucrurile noastre鈥� (p.14).
Prin urmare, nu depind de noi: anul 葯i locul na葯terii, culoarea ochilor, inteligen葲a, ce cred 葯i ce spun al葲ii despre persoana nostr膬, ziua mor葲ii etc. De noi depind buna dispozi葲ie, cump膬tarea, lini葯tea sufleteasc膬, imaginea de sine, indiferen葲a cu care trebuie s膬 卯nt卯mpin膬m nenorocirile, privirea critic膬, scepticismul. Mai mult: de noi depinde sim葲膬m卯ntul de a fi liberi. De葯i un astfel de principiu pare simplu 葯i pe 卯n葲elesul tuturor, prea pu葲ini 卯l aplic膬.
脦n 卯ncheiere, a葯 mai cita un 卯ndemn: 鈥濪e vrei s膬 mergi 卯nainte, mul牛ume艧te-te s膬 pari f膬r膬 minte 艧i s膬rac cu duhul, s膬 nu vrei s膬 pari de艧tept: iar dac膬 cineva te crede de艧tept, 卯ndoie艧te-te de tine鈥� (p.22).
P. S. Subtitlul comercial nu-葯i avea rostul.
Epictet a fost un filosof oral. Ca 葯i Socrate, n-a scris nimic. Se deosebe葯te de Seneca, 卯nainta葯ul lui, care a fost obsedat de vanitatea scrisului 葯i de admira葲ia publicului. Epictet a dispre葲uit zarva (acum se nume葯te glorie), Seneca nu s-a ferit de ea. A c膬utat-o dinadins. 脦n schimb, Epictet a urmat un 卯ndemn venerabil: 鈥濼r膬ie葯te bine cel care 葯tie s膬 se ascund膬 bine / Tr膬ie葯te bine cel care prefer膬 obscuritatea / Tr膬ie葯te bine cel care 卯葯i p膬streaz膬 anonimatul鈥�. Un vers din Tristia lui Ovidiu sun膬 precum urmeaz膬: 鈥瀊ene qui latuit bene vixit鈥�.
Printr-un hazard, de葲inem preceptele lui Epictet. Unul dintre auditorii lui, Flavius Arrian, le-a consemnat. De葯i oriental (din Asia Mic膬), Epictet a tr膬it mult膬 vreme la Roma, l-a ascultat pe filosoful Musonius Rufus, 卯l citise cu siguran葲膬 pe Seneca. Pentru el limba filosofiei a r膬mas, totu葯i, greaca. Manualul (encheiridion de la substantivul feminin 蠂蔚委蟻, 蠂蔚喂蟻蠈蟼, 峒� = m卯n膬) e redactat 卯n grece葯te.
脦nc膬 din timpul lui Nero, 卯n Roma s-a constituit o 鈥瀘pozi葲ie stoic膬鈥�. Reac葲ia lui Nero n-a 卯nt卯rziat. G卯nditorii stoici au fost exila葲i (ca Musonius Rufus) sau condamna葲i la moarte (ca Seneca ori Thrasea Poetus). Nici Vespasian nu a fost mai bl卯nd. 脦n fine, printr-un decret celebru (semnat 卯n anul 94 e.n.), Domitian i-a alungat pe to葲i filosofii din ora葯. Epictet s-a retras 卯n Epir (Grecia) 葯i a 卯nfiin葲at o 鈥炄檆oal膬鈥� la Nikopolis. Ucenicii nu pl膬teau nici o tax膬. Fiecare contribuia cu ce putea. Epictet p膬stra pentru sine, o saltea de paie 葯i o b膬ncu葲膬. Pentru a fi senin 葯i 卯mp膬cat, nici nu ai nevoie de mai mult.
脦nv膬葲膬turile lui Epictet (ca 葯i cele ale lui Seneca sau Musonius Rufus) s卯nt exprimate, adesea, la imperativ. A tr膬i bine constituie o urgen葲膬 pentru to葲i. Nu mai e timp de silogisme, de jocuri logice, de sofisme (卯l iritau 葯i pe Seneca). Filosofia trebuie adus膬 din ceruri pe p膬m卯nt, cum a procedat Socrate. A葯a se explic膬 mul葲imea preceptelor 葯i frecven葲a lui 鈥瀟rebuie鈥� 卯n textele stoicilor.
Principiul de baz膬 e formulat 卯nc膬 de la 卯nceput: 鈥濪in toate cele ce s卯nt, unele depind de noi, altele nu depind de noi. De noi depind g卯ndul, av卯ntul, pornirea, respingerea 艧i, 卯ntr-un cuv卯nt, c卯te s卯nt lucrurile noastre; nu depind de noi trupul, proprietatea, faima, func牛iile 艧i, 卯ntr-un cuv卯nt, c卯te nu s卯nt lucrurile noastre鈥� (p.14).
Prin urmare, nu depind de noi: anul 葯i locul na葯terii, culoarea ochilor, inteligen葲a, ce cred 葯i ce spun al葲ii despre persoana nostr膬, ziua mor葲ii etc. De noi depind buna dispozi葲ie, cump膬tarea, lini葯tea sufleteasc膬, imaginea de sine, indiferen葲a cu care trebuie s膬 卯nt卯mpin膬m nenorocirile, privirea critic膬, scepticismul. Mai mult: de noi depinde sim葲膬m卯ntul de a fi liberi. De葯i un astfel de principiu pare simplu 葯i pe 卯n葲elesul tuturor, prea pu葲ini 卯l aplic膬.
脦n 卯ncheiere, a葯 mai cita un 卯ndemn: 鈥濪e vrei s膬 mergi 卯nainte, mul牛ume艧te-te s膬 pari f膬r膬 minte 艧i s膬rac cu duhul, s膬 nu vrei s膬 pari de艧tept: iar dac膬 cineva te crede de艧tept, 卯ndoie艧te-te de tine鈥� (p.22).
P. S. Subtitlul comercial nu-葯i avea rostul.
November 1, 2024
Ceea ce frapeaz膬 卯n preceptele celor doi filosofi stoici este simplitatea lor, bunul sim葲, naturale葲ea. Toat膬 lumea exclam膬 cu gr膬bire: 鈥濪ar 葯tiu deja aceste 卯ndemnuri triviale, nu e nevoie s膬-i citesc pe Epictet, pe Seneca, pe Marcus Aurelius, m膬 descurc 葯i f膬r膬 ei...鈥�. 葮i atunci - m膬 卯ntreb - de ce nu le urmeaz膬? Ce-i 卯mpiedic膬 s膬 devin膬 ni葯te 鈥瀞toici鈥� practican葲i?
A葯adar, problema nu e c膬 toat膬 lumea 葯tie despre ce e vorba 卯n scrierile stoicilor, problema e c膬 nimeni, dar nimeni, nu 卯ncearc膬 s膬 le asimileze 葯i, fire葯te, s膬 le pun膬 卯n practic膬. Oare de ce? Mai simplu nu se poate: pentru c膬 multe 卯ndemnuri implic膬 (totu葯i, totu葯i...) o schimbare semnificativ膬 a modului comun de a g卯ndi 葯i de a fi, o ie葯ire din obiceiurile nocive (devenite, de mult, rutin膬 confortabil膬). S膬 citim dou膬 fragmente.
Mai 卯nt卯i, unul din Manualul lui Epictet (50 - 135):
鈥濧ceasta este pozi葲ia 葯i caracterul omului de r卯nd: niciodat膬 nu a葯teapt膬 folosul sau paguba de la el 卯nsu葯i, ci de la cei din afar膬. Pozi葲ia 葯i felul de a fi al filosofului este s膬 a葯tepte orice folos 葯i pagub膬 de la el 卯nsu葯i. Caracteristicile celui care face progrese 卯n 卯n葲elepciune:
- Nu critic膬 pe nimeni,
- Nu 卯nvinuie葯te pe nimeni,
- Nu vorbe葯te nimic despre el, consider卯ndu-se cineva [o somitate, un influencer, n. m.] sau tr膬ind cu impresia c膬 葯tie ceva.
- Ori de c卯te ori se afl膬 卯ntr-o 卯ncurc膬tur膬 sau 卯n fa葲a unei piedici, se consider膬 numai pe el responsabil.
- Chiar dac膬 卯l laud膬 vreunul, el r卯de 卯n sinea lui de cel care 卯l laud膬 [葯i 卯l lingu葯e葯te]...
- Chiar dac膬 卯l critic膬 cineva, nu se ap膬r膬.
- Se supravegheaz膬 sub toate aspectele, 卯ntocmai ca oamenii sl膬bi葲i de boal膬...
- Smulge orice dorin葲膬 exagerat膬 din el,
- 脦葯i urmeaz膬 dorin葲ele cu modera葲ie.
- Iar dac膬 este considerat prost sau ignorant, nu se nelini葯te葯te.
- 脦ntr-un cuv卯nt, se p膬ze葯te de el 卯nsu葯i ca de un du葯man dornic s膬-l atrag膬 卯n curs膬鈥� (Manualul, 71, traducere de D. Burtea, pp.33-34, am modificat u葯or versiunea lui Burtea, pentru a face textul mai limpede).
脦n fine, c卯teva fraze din Marcus Aurelius (121 - 180):
鈥濩卯nd vei 卯ncerca oare bucuria c膬 e葯ti un om simplu? C卯nd vei pre葲ui cu adev膬rat m膬re葲ia pe care 葲i-o d膬 demnitatea [unui adev膬rat 卯n葲elept]? C卯nd vei gusta mul葲umirea produs膬 de cunoa葯tere?
Un p膬ianjen se m卯ndre葯te c膬 a v卯nat o musc膬, un om c膬 a prins un s膬rman iepure, un altul c膬 a reu葯it s膬 pescuiasc膬 o biat膬 zgl膬voac膬 [pe葯te mic, de culoare cenu葯ie, cu capul turtit, f膬r膬 solzi, care tr膬ie葯te 卯n apele de munte, n. m.], un altul c膬 a v卯nat un porc mistre葲, altul fiindc膬 v卯neaz膬 ur葯i... Dac膬 ai analiza minu葲ios felul de a g卯ndi al fiec膬rui individ, nu i-ai socoti pe to葲i ni葯te t卯lhari?鈥� (C膬tre sine, X: 9-11; p.208, traducere de M. Peucescu 葯i D. Burtea - u葯or modificat膬).
鈥灻巒cepe o dat膬 pentru totdeauna s膬 fii om...鈥� (C膬tre sine, XI: 18, p.229).
A葯adar, problema nu e c膬 toat膬 lumea 葯tie despre ce e vorba 卯n scrierile stoicilor, problema e c膬 nimeni, dar nimeni, nu 卯ncearc膬 s膬 le asimileze 葯i, fire葯te, s膬 le pun膬 卯n practic膬. Oare de ce? Mai simplu nu se poate: pentru c膬 multe 卯ndemnuri implic膬 (totu葯i, totu葯i...) o schimbare semnificativ膬 a modului comun de a g卯ndi 葯i de a fi, o ie葯ire din obiceiurile nocive (devenite, de mult, rutin膬 confortabil膬). S膬 citim dou膬 fragmente.
Mai 卯nt卯i, unul din Manualul lui Epictet (50 - 135):
鈥濧ceasta este pozi葲ia 葯i caracterul omului de r卯nd: niciodat膬 nu a葯teapt膬 folosul sau paguba de la el 卯nsu葯i, ci de la cei din afar膬. Pozi葲ia 葯i felul de a fi al filosofului este s膬 a葯tepte orice folos 葯i pagub膬 de la el 卯nsu葯i. Caracteristicile celui care face progrese 卯n 卯n葲elepciune:
- Nu critic膬 pe nimeni,
- Nu 卯nvinuie葯te pe nimeni,
- Nu vorbe葯te nimic despre el, consider卯ndu-se cineva [o somitate, un influencer, n. m.] sau tr膬ind cu impresia c膬 葯tie ceva.
- Ori de c卯te ori se afl膬 卯ntr-o 卯ncurc膬tur膬 sau 卯n fa葲a unei piedici, se consider膬 numai pe el responsabil.
- Chiar dac膬 卯l laud膬 vreunul, el r卯de 卯n sinea lui de cel care 卯l laud膬 [葯i 卯l lingu葯e葯te]...
- Chiar dac膬 卯l critic膬 cineva, nu se ap膬r膬.
- Se supravegheaz膬 sub toate aspectele, 卯ntocmai ca oamenii sl膬bi葲i de boal膬...
- Smulge orice dorin葲膬 exagerat膬 din el,
- 脦葯i urmeaz膬 dorin葲ele cu modera葲ie.
- Iar dac膬 este considerat prost sau ignorant, nu se nelini葯te葯te.
- 脦ntr-un cuv卯nt, se p膬ze葯te de el 卯nsu葯i ca de un du葯man dornic s膬-l atrag膬 卯n curs膬鈥� (Manualul, 71, traducere de D. Burtea, pp.33-34, am modificat u葯or versiunea lui Burtea, pentru a face textul mai limpede).
脦n fine, c卯teva fraze din Marcus Aurelius (121 - 180):
鈥濩卯nd vei 卯ncerca oare bucuria c膬 e葯ti un om simplu? C卯nd vei pre葲ui cu adev膬rat m膬re葲ia pe care 葲i-o d膬 demnitatea [unui adev膬rat 卯n葲elept]? C卯nd vei gusta mul葲umirea produs膬 de cunoa葯tere?
Un p膬ianjen se m卯ndre葯te c膬 a v卯nat o musc膬, un om c膬 a prins un s膬rman iepure, un altul c膬 a reu葯it s膬 pescuiasc膬 o biat膬 zgl膬voac膬 [pe葯te mic, de culoare cenu葯ie, cu capul turtit, f膬r膬 solzi, care tr膬ie葯te 卯n apele de munte, n. m.], un altul c膬 a v卯nat un porc mistre葲, altul fiindc膬 v卯neaz膬 ur葯i... Dac膬 ai analiza minu葲ios felul de a g卯ndi al fiec膬rui individ, nu i-ai socoti pe to葲i ni葯te t卯lhari?鈥� (C膬tre sine, X: 9-11; p.208, traducere de M. Peucescu 葯i D. Burtea - u葯or modificat膬).
鈥灻巒cepe o dat膬 pentru totdeauna s膬 fii om...鈥� (C膬tre sine, XI: 18, p.229).
April 2, 2017
讴鬲丕亘趩賴 丕蹖 讴賵鬲丕賴 賲卮鬲賲賱 亘乇 丕賳丿乇夭賴丕蹖 丕倬蹖讴鬲鬲賵爻貙 賮蹖賱爻賵賮 乇賵丕賯蹖 賲毓乇賵賮.
鬲丕夭诏蹖 賴丕 亘賴 乇賵丕賯蹖 賴丕 毓賱丕賯賴 賲賳丿 卮丿賲貙 亘賴 禺丕胤乇 賲賵囟賵毓丕鬲 賲賵乇丿 毓賱丕賯賴 卮賵賳貙 讴賴 禺蹖賱蹖 卮亘蹖賴 賲賵囟賵毓丕鬲 賲賵乇丿 毓賱丕賯賴 蹖 卮賵倬賳賴丕賵乇賴: 丕蹖賳 讴賴 趩胤賵乇 賲蹖 鬲賵賳蹖賲 夭賳丿诏蹖 亘丿賵賳 乇賳噩貙 賵 亘丕 丌乇丕賲卮 禺丕胤乇蹖 丿丕卮鬲賴 亘丕卮蹖賲. 賴乇 趩賳丿 亘毓囟蹖 丕夭 乇賵卮 賴丕卮賵賳 毓噩蹖亘 賵 睾乇蹖亘賴貙 丕賲丕 丕賵賳 賯丿乇 賵丕賯毓诏乇丕賳 讴賴 丌丿賲 乇賵 賲鬲丨蹖乇 賲蹖 讴賳賳.
丕蹖賳 讴鬲丕亘 賳賲賵賳賴 丕蹖 毓丕賱蹖 丕夭 丕蹖賳 賵丕賯毓诏乇丕蹖蹖 賵 跇乇賮 亘蹖賳蹖賴.
丕蹖賳 讴鬲丕亘 卮丕蹖丿 爻禺鬲 诏蹖乇 亘蹖丕丿. 亘賴 禺丕胤乇 賴賲蹖賳 賳爻禺賴 丕蹖 讴賴 禺賵丿賲 禺賵賳丿賲 乇賵 賲蹖匕丕乇賲 丕蹖賳噩丕貙 亘乇丕蹖 丕爻鬲賮丕丿賴 蹖 丿賵爻鬲丕賳.
鬲丕夭诏蹖 賴丕 亘賴 乇賵丕賯蹖 賴丕 毓賱丕賯賴 賲賳丿 卮丿賲貙 亘賴 禺丕胤乇 賲賵囟賵毓丕鬲 賲賵乇丿 毓賱丕賯賴 卮賵賳貙 讴賴 禺蹖賱蹖 卮亘蹖賴 賲賵囟賵毓丕鬲 賲賵乇丿 毓賱丕賯賴 蹖 卮賵倬賳賴丕賵乇賴: 丕蹖賳 讴賴 趩胤賵乇 賲蹖 鬲賵賳蹖賲 夭賳丿诏蹖 亘丿賵賳 乇賳噩貙 賵 亘丕 丌乇丕賲卮 禺丕胤乇蹖 丿丕卮鬲賴 亘丕卮蹖賲. 賴乇 趩賳丿 亘毓囟蹖 丕夭 乇賵卮 賴丕卮賵賳 毓噩蹖亘 賵 睾乇蹖亘賴貙 丕賲丕 丕賵賳 賯丿乇 賵丕賯毓诏乇丕賳 讴賴 丌丿賲 乇賵 賲鬲丨蹖乇 賲蹖 讴賳賳.
丕蹖賳 讴鬲丕亘 賳賲賵賳賴 丕蹖 毓丕賱蹖 丕夭 丕蹖賳 賵丕賯毓诏乇丕蹖蹖 賵 跇乇賮 亘蹖賳蹖賴.
丕蹖賳 讴鬲丕亘 卮丕蹖丿 爻禺鬲 诏蹖乇 亘蹖丕丿. 亘賴 禺丕胤乇 賴賲蹖賳 賳爻禺賴 丕蹖 讴賴 禺賵丿賲 禺賵賳丿賲 乇賵 賲蹖匕丕乇賲 丕蹖賳噩丕貙 亘乇丕蹖 丕爻鬲賮丕丿賴 蹖 丿賵爻鬲丕賳.
November 22, 2022
脦nv膬葲膬turile stoicului Epictet (50 - 135) au fost consemnate de ucenicii lui: s-au p膬strat notele lui Arrian. Sclav eliberat (de Epaphroditos, unul dintre secretarii lui Nero), Epictet a tr膬it din lec葲iile date discipolilor. C卯nd filosofii au fost izgoni葲i din Roma (卯n anul 93), s-a stabilit 卯ntr-o localitate din Grecia. 脦n aceast膬 卯nsemnare, m膬 voi m膬rgini s膬 citez 葯i s膬 comentez una dintre 鈥瀌ogmele鈥� stoicilor:
鈥濪in toate cele ce s卯nt, unele depind de noi, altele nu. De noi depind opinia, impulsul de a ac葲iona, dorin葲a, aversiunea; 卯ntr-un cuv卯nt, cele ce s卯nt ale noastre. Nu depind de noi trupul, posesiunile, judec膬葲ile celorlal葲i despre noi, faima, demnit膬葲ile...鈥�, a葯adar, cele ce nu s卯nt ale noastre. E at卯t de simplu...
Nu 葯tim niciodat膬 c卯t de pu葲in posed膬m. 葮i nici nu accept膬m asta. Faptul c膬 acumul膬m f膬r膬 noim膬 bunuri materiale ne d膬 impresia c膬 totul ar fi 卯n puterea noastr膬. Din p膬cate, nici m膬car via葲a noastr膬 nu este cea mai sigur膬 posesie. S卯ntem consecin葲a unui hazard (n-am hot膬r卯t 卯n ce veac s膬 ne na葯tem 葯i nici 卯n ce loc de pe globul p膬m卯ntesc) 葯i nu rezultatul necesit膬葲ii, chiar dac膬 Nietzsche, 卯n Ecce homo, se considera o 鈥瀎iin葲膬 necesar膬鈥�. Nu ne ocrote葯te nici un destin.
Totul ne scap膬. Nu putem opri venirea nop葲ii, a b膬tr卯ne葲ii, nu putem schimba ordinea anotimpurilor. 葮i, mai ales, nu s卯ntem 卯n stare s膬 modific膬m p膬rerile celorlal葲i despre noi. Tot ceea ce avem se rezum膬 la opiniile noastre cu privire la noi 卯n葯ine. E bine s膬 ne ferim de a-i judeca pe ceilal葲i. E o pierdere de vreme. Iar p膬rerea lor despre noi e treaba lor, nicidecum a noastr膬.
鈥濪in toate cele ce s卯nt, unele depind de noi, altele nu. De noi depind opinia, impulsul de a ac葲iona, dorin葲a, aversiunea; 卯ntr-un cuv卯nt, cele ce s卯nt ale noastre. Nu depind de noi trupul, posesiunile, judec膬葲ile celorlal葲i despre noi, faima, demnit膬葲ile...鈥�, a葯adar, cele ce nu s卯nt ale noastre. E at卯t de simplu...
Nu 葯tim niciodat膬 c卯t de pu葲in posed膬m. 葮i nici nu accept膬m asta. Faptul c膬 acumul膬m f膬r膬 noim膬 bunuri materiale ne d膬 impresia c膬 totul ar fi 卯n puterea noastr膬. Din p膬cate, nici m膬car via葲a noastr膬 nu este cea mai sigur膬 posesie. S卯ntem consecin葲a unui hazard (n-am hot膬r卯t 卯n ce veac s膬 ne na葯tem 葯i nici 卯n ce loc de pe globul p膬m卯ntesc) 葯i nu rezultatul necesit膬葲ii, chiar dac膬 Nietzsche, 卯n Ecce homo, se considera o 鈥瀎iin葲膬 necesar膬鈥�. Nu ne ocrote葯te nici un destin.
Totul ne scap膬. Nu putem opri venirea nop葲ii, a b膬tr卯ne葲ii, nu putem schimba ordinea anotimpurilor. 葮i, mai ales, nu s卯ntem 卯n stare s膬 modific膬m p膬rerile celorlal葲i despre noi. Tot ceea ce avem se rezum膬 la opiniile noastre cu privire la noi 卯n葯ine. E bine s膬 ne ferim de a-i judeca pe ceilal葲i. E o pierdere de vreme. Iar p膬rerea lor despre noi e treaba lor, nicidecum a noastr膬.
February 10, 2017
爻兀禺亘乇賰賲 爻乇賸丕貨 兀賳丕 兀賰乇賴 賰賱 賲丕 賴賵 賲孬丕賱賷賾 賵賰賱 賲丕 賷爻毓賶 廿賱賶 兀賳 賷賰賵賳 賰匕賱賰貙 賰賱 賲丕 賴賵 賰丕賲賱 賵賰賱 賲丕 賷爻毓賶 廿賱賶 兀賳 賷賰賵賳 賰匕賱賰.
賰賱 賮賱爻賮丞/兀賷丿賱賵噩賷丞/賲匕賴亘/丿賷丕賳丞 鬲爻毓賶 廿賱賶 賴丿賮 賵丕丨丿 賵賴賵 噩毓賱 丕賱毓丕賱賲 兀賮囟賱 賵賱賵 賯賱賷賱丕賸 賲賲丕 賴賵 毓賱賷賴 丕賱丌賳貙 賴匕賴 丕賱賮賱爻賮丕鬲 鬲丨鬲乇賲賴丕貙 鬲兀禺匕賴丕 毓賱賶 賲丨賲賱 丕賱噩丿貙 鬲賯乇兀 賰賱 賲賳賴丕 賵鬲賳賯丿賴丕 賵鬲賮丕囟賱 亘賷賳賴丕 賵亘賷賳 丕賱兀禺乇賷丕鬲 亘賷賳賲丕 鬲賱賰 丕賱鬲賷 鬲爻毓賶 廿賱賶 噩毓賱 丕賱毓丕賱賲 賴賵 "丕賱兀賮囟賱" 丌乇丕賴丕 賰賲兀爻丕丞!
賴匕丕 丕賱毓丕賱賲貙 鬲賱賰 丕賱賷賵鬲賷賵亘賷丕 丕賱鬲賷 賳丨賱賲 兀賳 賷鬲丨賵賱 賱賴丕 賷賵賲賸丕 賱賳 鬲丨丿孬貙 爻賷馗賱 丕賱毓丕賱賲 賷丨賲賱 賰賱 丕賱兀囟丿丕丿 亘丿丕禺賱 兀丨卮丕丐賴貙 爻賷馗賱 賷鬲氐丕乇毓 亘丿丕禺賱賴 賰賱 賲丕 賴賵 禺賷賾乇 賵賰賱 賲丕 賴賵 卮乇賷乇貙 賵爻賷馗賱 賴匕丕 賴賵 賲丕 賷噩毓賱 賱賴 賲毓賳賶 丨鬲賶 賱賵 賱賲 賷鬲氐丕乇毓 賰賱 賲賳賴賲丕 亘鬲賵丕夭賳 賵丨鬲賶 賵廿賳 丕賳鬲氐乇 丕賱卮乇 賰賲丕 賷賯賵賱賵賳貙 鬲賱賰 賴賷 胤亘賷毓丞 丕賱毓丕賱賲 賵匕賱賰 賴賵 賯丕賳賵賳賴貙 丨賷賳 鬲兀鬲賷 賱鬲禺亘乇賳賷 兀賳 賰爻乇 賴匕丕 丕賱賯丕賳賵賳貙 賵賲賯丕賵賲丞 賴匕賴 丕賱胤亘賷毓丞 爻賷噩毓賱 賲賳 丕賱毓丕賱賲 賴賵 "丕賱兀賮囟賱" 賱丕 鬲賳鬲馗乇 賲賳賷 丨鬲賶 賲噩乇丿 丕賱賳賯丿貙 賱丕 卮賷亍 廿賱丕 丕賱爻禺乇賷丞.
賱丕 兀毓賱賲 丕賱賰孬賷乇 毓賳 丕賱賮賱爻賮丞 丕賱乇賵丕賯賷丞貙 賵賱丕 毓賳 賮賱丕爻賮鬲賴丕 賮賱賲 丕賯乇兀 毓賳賴丕 爻賵賶 賮氐賱 賰鬲亘賴 乇丕爻賱 賮賷 賰鬲丕亘賴 鬲丕乇賷禺 丕賱賮賱爻賮丞 丕賱睾乇亘賷丞貨 丕賱賮賱爻賮丞 丕賱賯丿賷賲丞 孬賲 賮氐賱 毓賳 爻賷賳賷賰丕 賮賷 賰鬲丕亘 毓夭丕亍丕鬲 丕賱賮賱爻賮丞貙 賵亘禺賱丕賮 丕賯鬲乇丕丨丕鬲 丕賱兀氐丿賯丕亍 賱賱賯乇丕亍丞 賱賲丕乇賰賵爻 廿賷乇賷賱賷賵爻 丕賱鬲賷 亘丿兀鬲 鬲賳賴丕賱 毓賱賷賾 賲賳匕 亘丿兀鬲 賯乇丕亍丞 丕賱賲禺鬲氐乇 賱廿亘賰鬲賷鬲賵爻 賮賱賲 賷賰賳 賱丿賷賾 賲賳 丕賱賲毓乇賮丞 毓賳賴丕 丕賱賰孬賷乇 賵亘毓丿 賲丕 賯乇兀鬲 賱丕 兀乇睾亘 丨鬲賶 賮賷 鬲賰賵賷賳 鬲賱賰 丕賱賲毓乇賮丞 賱匕丕 爻兀賰鬲賮賷 亘賳賯丿 兀賮賰丕乇 兀亘賰鬲賷鬲賵爻貙 賵賱賳 兀丿毓賷 兀賳 賳賯丿賷 賴匕丕 賷卮賲賱 丕賱賮賱爻賮丞 丕賱乇賵丕賯賷丞 賰賰賱 賮丕賱亘毓囟 賷賯賵賱 兀賳 丕賱賮賱爻賮丞 丕賱乇賵丕賯賷丞 毓賳丿賴 賱賲 鬲賰賳 亘丕賱賳囟噩 丕賱賰丕賮賷.
賷賯賵賱 兀亘賰鬲賷鬲賵爻 兀賳賴 毓賱賷賰 兀賱丕 鬲乇睾亘 賮賷 鬲賱賰 丕賱兀卮賷丕亍 丕賱鬲賷 賱賷爻 亘賷丿賷賰 丕賱丨氐賵賱 毓賱賷賴丕貙 兀賱丕 鬲丨夭賳 丨賷賳 鬲賮賯丿 卮賷卅賸丕 兀賵 丨賷賳 賷毓賵夭賰 卮賷卅賸丕 賵賱丕 鬲爻鬲胤賷毓 丕賱丨氐賵賱 毓賱賷賴貨 賵兀賱丕 鬲丨夭賳 丨賷賳 鬲亘鬲賱賶 賵兀賱丕 鬲噩夭毓.
匕賱賰 丕賱匕賷 賷噩毓賱 賲賳 丕賱廿賳爻丕賳 噩賲丕丿貙 賱丕 睾乇丕卅夭 賵乇睾亘丕鬲貙 賵賱丕 丨鬲賶 賲噩乇丿 卮毓賵乇貨 賷乇睾亘 賮賷 兀賳 賷丨賲賱賴 孬賯賱 兀賰孬乇 賲賲丕 賷丨鬲賲賱.
匕賱賰 賱賳 賷噩毓賱賰 賲賳賰 賯丿賷爻賸丕貙 賵賱賳 賷噩毓賱 賲賳賰 廿賳爻丕賳賸丕 禺賷賾乇貙 賴賵 賮賯胤 爻賷噩毓賱賰 卮禺氐 亘賴賵丕噩爻 卮鬲賶 賷乇睾亘 賮賷 賰亘丨賴丕 賵丕賱鬲禺賱氐 賲賳賴丕貙 卮禺氐 睾賷乇 爻賵賷賾 賱丕 賷鬲賯亘賱 乇睾亘丕鬲賴 賰噩夭亍 賱丕 賷鬲噩夭兀 賲賳賴 毓賱賷賴 兀賱丕 賷爻鬲爻賱賲 賱賴丕 亘卮賰賱 賲胤賱賯 賵兀賱丕 賷賰亘丨賴丕 亘卮賰賱 賲胤賱賯貙 爻鬲噩毓賱賰 鬲賱賰 丕賱賮賱爻賮丞 廿賳爻丕賳 賷氐丕乇毓 乇睾亘丕鬲賴 賵毓賷賵亘賴 賰賲丕 賱賵 賰丕賳 賷氐丕乇毓 卮賷胤丕賳 賲噩爻丿.
賮賷 賰孬賷乇 賲賳 丕賱賲賵丕囟毓 鬲賳胤賱賯 賳氐丕卅丨 兀亘賰鬲賷鬲賵爻 賲賳 丿丕賮毓 丿賷賳賷貙 匕賱賰 丕賱匕賷 噩毓賱賳賷 賮賷 賰孬賷乇 賲賳 丕賱賲賵丕囟毓 兀卮毓乇 賰賲丕 賱賵 兀賳賳賷 兀賯乇兀 賲夭賷噩 賲賳 丕賱賱丕賴賵鬲 丕賱賲爻賷丨賷 賵丕賱氐賵賮賷丞 丕賱廿爻賱丕賲賷丞 亘禺賱丕賮 兀賳 賴丕 賴賳丕 丕賱廿賱賴 賴賵 夭賷賵爻 丨賷賳賸丕 賵丨賷賳賸丕 丌禺乇 賴賵 丕賱丌賱賴丞 賱賰賳 鬲亘賯賶 賮賱爻賮丞 丕賱鬲賯卮賮貙 丕賱鬲賵丕賰賱貙 丕賱賳馗乇 廿賱賶 丕賱丨賷丕丞 亘賳馗乇丞 賱丕賲亘丕賱賷丞 賷毓鬲賯丿 賴丐賱丕亍 兀賳賴丕 鬲購爻賲賶 夭賴丿 賴賷 賮賱爻賮丞 乇丿賷卅丞 廿賱賶 丕賱丨丿 丕賱匕賷 兀禺噩賱 賮賷賴 丨賷賳 兀毓鬲亘乇賴丕 賮賱爻賮丞.
鬲乇噩賲丞 毓丕丿賱 賲氐胤賮賶 噩賷丿丞 賰賱睾丞貙 噩賷丿丞 賮賷 廿賷氐丕賱 丕賱賲毓賳賶 亘卮賰賱 爻賴賱 丕賱賴囟賲 丨鬲賶 兀賳賴 賷丿賱 毓賱賶 賴囟賲賴 賴賵 賳賮爻賴 賱賱賲囟賲賵賳 賱賰賳賴 賲鬲乇噩賲 爻賷亍 賮賷 毓乇囟 丕賱賲丨鬲賵賶 亘卮賰賱 賲賳馗賲 賵噩賷丿貨 丕賱賰孬賷乇 賲賳 丕賱鬲賰乇丕乇 毓賱賶 賲丿丕乇 賲丨鬲賵賶 丕賱賰鬲丕亘 丕賱氐睾賷乇貙 賵丕賱賰孬賷乇 賲賳 丕賯鬲亘丕爻丕鬲 賵噩賲賱 廿爻賱丕賲賷丞 賵毓乇亘賷丞 賱賲 兀爻鬲爻賷睾 賵噩賵丿賴丕 丨鬲賶 賵廿賳 賰丕賳鬲 賲賱丕卅賲丞 賱賱睾丕賷丞 賱賱賲賵囟賵毓.
毓卮賵丕卅賷丞 丕賱爻乇丿貨 鬲丕乇丞 鬲噩丿賴 賷鬲丨丿孬 賵鬲丕乇丞 兀禺乇賶 鬲噩丿 丕賱丨丿賷孬 毓賱賶 賱爻丕賳 兀亘賰鬲賷鬲賵爻貙 賵鬲丕乇丞 賷鬲丿丕禺賱 丕賱兀孬賳丕賳 亘卮賰賱 鬲卮毓乇 賲毓賴 亘丕賱鬲賷賴.
兀丨亘亘鬲 亘毓囟 丕賱兀賯鬲亘丕爻丕鬲 丨賷賳 丕賯鬲胤毓鬲賴丕 賲賳 爻賷丕賯 賮賱爻賮鬲賴丕 丕賱乇丿賷亍 賮賷 賳馗乇賷.
賵賮賷 乇兀賷賷貨 鬲賱賰 丕賱賮賱爻賮丞 賱賱賲爻丕賰賷賳!
鬲賲賾鬲
賰賱 賮賱爻賮丞/兀賷丿賱賵噩賷丞/賲匕賴亘/丿賷丕賳丞 鬲爻毓賶 廿賱賶 賴丿賮 賵丕丨丿 賵賴賵 噩毓賱 丕賱毓丕賱賲 兀賮囟賱 賵賱賵 賯賱賷賱丕賸 賲賲丕 賴賵 毓賱賷賴 丕賱丌賳貙 賴匕賴 丕賱賮賱爻賮丕鬲 鬲丨鬲乇賲賴丕貙 鬲兀禺匕賴丕 毓賱賶 賲丨賲賱 丕賱噩丿貙 鬲賯乇兀 賰賱 賲賳賴丕 賵鬲賳賯丿賴丕 賵鬲賮丕囟賱 亘賷賳賴丕 賵亘賷賳 丕賱兀禺乇賷丕鬲 亘賷賳賲丕 鬲賱賰 丕賱鬲賷 鬲爻毓賶 廿賱賶 噩毓賱 丕賱毓丕賱賲 賴賵 "丕賱兀賮囟賱" 丌乇丕賴丕 賰賲兀爻丕丞!
賴匕丕 丕賱毓丕賱賲貙 鬲賱賰 丕賱賷賵鬲賷賵亘賷丕 丕賱鬲賷 賳丨賱賲 兀賳 賷鬲丨賵賱 賱賴丕 賷賵賲賸丕 賱賳 鬲丨丿孬貙 爻賷馗賱 丕賱毓丕賱賲 賷丨賲賱 賰賱 丕賱兀囟丿丕丿 亘丿丕禺賱 兀丨卮丕丐賴貙 爻賷馗賱 賷鬲氐丕乇毓 亘丿丕禺賱賴 賰賱 賲丕 賴賵 禺賷賾乇 賵賰賱 賲丕 賴賵 卮乇賷乇貙 賵爻賷馗賱 賴匕丕 賴賵 賲丕 賷噩毓賱 賱賴 賲毓賳賶 丨鬲賶 賱賵 賱賲 賷鬲氐丕乇毓 賰賱 賲賳賴賲丕 亘鬲賵丕夭賳 賵丨鬲賶 賵廿賳 丕賳鬲氐乇 丕賱卮乇 賰賲丕 賷賯賵賱賵賳貙 鬲賱賰 賴賷 胤亘賷毓丞 丕賱毓丕賱賲 賵匕賱賰 賴賵 賯丕賳賵賳賴貙 丨賷賳 鬲兀鬲賷 賱鬲禺亘乇賳賷 兀賳 賰爻乇 賴匕丕 丕賱賯丕賳賵賳貙 賵賲賯丕賵賲丞 賴匕賴 丕賱胤亘賷毓丞 爻賷噩毓賱 賲賳 丕賱毓丕賱賲 賴賵 "丕賱兀賮囟賱" 賱丕 鬲賳鬲馗乇 賲賳賷 丨鬲賶 賲噩乇丿 丕賱賳賯丿貙 賱丕 卮賷亍 廿賱丕 丕賱爻禺乇賷丞.
賱丕 兀毓賱賲 丕賱賰孬賷乇 毓賳 丕賱賮賱爻賮丞 丕賱乇賵丕賯賷丞貙 賵賱丕 毓賳 賮賱丕爻賮鬲賴丕 賮賱賲 丕賯乇兀 毓賳賴丕 爻賵賶 賮氐賱 賰鬲亘賴 乇丕爻賱 賮賷 賰鬲丕亘賴 鬲丕乇賷禺 丕賱賮賱爻賮丞 丕賱睾乇亘賷丞貨 丕賱賮賱爻賮丞 丕賱賯丿賷賲丞 孬賲 賮氐賱 毓賳 爻賷賳賷賰丕 賮賷 賰鬲丕亘 毓夭丕亍丕鬲 丕賱賮賱爻賮丞貙 賵亘禺賱丕賮 丕賯鬲乇丕丨丕鬲 丕賱兀氐丿賯丕亍 賱賱賯乇丕亍丞 賱賲丕乇賰賵爻 廿賷乇賷賱賷賵爻 丕賱鬲賷 亘丿兀鬲 鬲賳賴丕賱 毓賱賷賾 賲賳匕 亘丿兀鬲 賯乇丕亍丞 丕賱賲禺鬲氐乇 賱廿亘賰鬲賷鬲賵爻 賮賱賲 賷賰賳 賱丿賷賾 賲賳 丕賱賲毓乇賮丞 毓賳賴丕 丕賱賰孬賷乇 賵亘毓丿 賲丕 賯乇兀鬲 賱丕 兀乇睾亘 丨鬲賶 賮賷 鬲賰賵賷賳 鬲賱賰 丕賱賲毓乇賮丞 賱匕丕 爻兀賰鬲賮賷 亘賳賯丿 兀賮賰丕乇 兀亘賰鬲賷鬲賵爻貙 賵賱賳 兀丿毓賷 兀賳 賳賯丿賷 賴匕丕 賷卮賲賱 丕賱賮賱爻賮丞 丕賱乇賵丕賯賷丞 賰賰賱 賮丕賱亘毓囟 賷賯賵賱 兀賳 丕賱賮賱爻賮丞 丕賱乇賵丕賯賷丞 毓賳丿賴 賱賲 鬲賰賳 亘丕賱賳囟噩 丕賱賰丕賮賷.
賷賯賵賱 兀亘賰鬲賷鬲賵爻 兀賳賴 毓賱賷賰 兀賱丕 鬲乇睾亘 賮賷 鬲賱賰 丕賱兀卮賷丕亍 丕賱鬲賷 賱賷爻 亘賷丿賷賰 丕賱丨氐賵賱 毓賱賷賴丕貙 兀賱丕 鬲丨夭賳 丨賷賳 鬲賮賯丿 卮賷卅賸丕 兀賵 丨賷賳 賷毓賵夭賰 卮賷卅賸丕 賵賱丕 鬲爻鬲胤賷毓 丕賱丨氐賵賱 毓賱賷賴貨 賵兀賱丕 鬲丨夭賳 丨賷賳 鬲亘鬲賱賶 賵兀賱丕 鬲噩夭毓.
匕賱賰 丕賱匕賷 賷噩毓賱 賲賳 丕賱廿賳爻丕賳 噩賲丕丿貙 賱丕 睾乇丕卅夭 賵乇睾亘丕鬲貙 賵賱丕 丨鬲賶 賲噩乇丿 卮毓賵乇貨 賷乇睾亘 賮賷 兀賳 賷丨賲賱賴 孬賯賱 兀賰孬乇 賲賲丕 賷丨鬲賲賱.
匕賱賰 賱賳 賷噩毓賱賰 賲賳賰 賯丿賷爻賸丕貙 賵賱賳 賷噩毓賱 賲賳賰 廿賳爻丕賳賸丕 禺賷賾乇貙 賴賵 賮賯胤 爻賷噩毓賱賰 卮禺氐 亘賴賵丕噩爻 卮鬲賶 賷乇睾亘 賮賷 賰亘丨賴丕 賵丕賱鬲禺賱氐 賲賳賴丕貙 卮禺氐 睾賷乇 爻賵賷賾 賱丕 賷鬲賯亘賱 乇睾亘丕鬲賴 賰噩夭亍 賱丕 賷鬲噩夭兀 賲賳賴 毓賱賷賴 兀賱丕 賷爻鬲爻賱賲 賱賴丕 亘卮賰賱 賲胤賱賯 賵兀賱丕 賷賰亘丨賴丕 亘卮賰賱 賲胤賱賯貙 爻鬲噩毓賱賰 鬲賱賰 丕賱賮賱爻賮丞 廿賳爻丕賳 賷氐丕乇毓 乇睾亘丕鬲賴 賵毓賷賵亘賴 賰賲丕 賱賵 賰丕賳 賷氐丕乇毓 卮賷胤丕賳 賲噩爻丿.
賮賷 賰孬賷乇 賲賳 丕賱賲賵丕囟毓 鬲賳胤賱賯 賳氐丕卅丨 兀亘賰鬲賷鬲賵爻 賲賳 丿丕賮毓 丿賷賳賷貙 匕賱賰 丕賱匕賷 噩毓賱賳賷 賮賷 賰孬賷乇 賲賳 丕賱賲賵丕囟毓 兀卮毓乇 賰賲丕 賱賵 兀賳賳賷 兀賯乇兀 賲夭賷噩 賲賳 丕賱賱丕賴賵鬲 丕賱賲爻賷丨賷 賵丕賱氐賵賮賷丞 丕賱廿爻賱丕賲賷丞 亘禺賱丕賮 兀賳 賴丕 賴賳丕 丕賱廿賱賴 賴賵 夭賷賵爻 丨賷賳賸丕 賵丨賷賳賸丕 丌禺乇 賴賵 丕賱丌賱賴丞 賱賰賳 鬲亘賯賶 賮賱爻賮丞 丕賱鬲賯卮賮貙 丕賱鬲賵丕賰賱貙 丕賱賳馗乇 廿賱賶 丕賱丨賷丕丞 亘賳馗乇丞 賱丕賲亘丕賱賷丞 賷毓鬲賯丿 賴丐賱丕亍 兀賳賴丕 鬲購爻賲賶 夭賴丿 賴賷 賮賱爻賮丞 乇丿賷卅丞 廿賱賶 丕賱丨丿 丕賱匕賷 兀禺噩賱 賮賷賴 丨賷賳 兀毓鬲亘乇賴丕 賮賱爻賮丞.
鬲乇噩賲丞 毓丕丿賱 賲氐胤賮賶 噩賷丿丞 賰賱睾丞貙 噩賷丿丞 賮賷 廿賷氐丕賱 丕賱賲毓賳賶 亘卮賰賱 爻賴賱 丕賱賴囟賲 丨鬲賶 兀賳賴 賷丿賱 毓賱賶 賴囟賲賴 賴賵 賳賮爻賴 賱賱賲囟賲賵賳 賱賰賳賴 賲鬲乇噩賲 爻賷亍 賮賷 毓乇囟 丕賱賲丨鬲賵賶 亘卮賰賱 賲賳馗賲 賵噩賷丿貨 丕賱賰孬賷乇 賲賳 丕賱鬲賰乇丕乇 毓賱賶 賲丿丕乇 賲丨鬲賵賶 丕賱賰鬲丕亘 丕賱氐睾賷乇貙 賵丕賱賰孬賷乇 賲賳 丕賯鬲亘丕爻丕鬲 賵噩賲賱 廿爻賱丕賲賷丞 賵毓乇亘賷丞 賱賲 兀爻鬲爻賷睾 賵噩賵丿賴丕 丨鬲賶 賵廿賳 賰丕賳鬲 賲賱丕卅賲丞 賱賱睾丕賷丞 賱賱賲賵囟賵毓.
毓卮賵丕卅賷丞 丕賱爻乇丿貨 鬲丕乇丞 鬲噩丿賴 賷鬲丨丿孬 賵鬲丕乇丞 兀禺乇賶 鬲噩丿 丕賱丨丿賷孬 毓賱賶 賱爻丕賳 兀亘賰鬲賷鬲賵爻貙 賵鬲丕乇丞 賷鬲丿丕禺賱 丕賱兀孬賳丕賳 亘卮賰賱 鬲卮毓乇 賲毓賴 亘丕賱鬲賷賴.
兀丨亘亘鬲 亘毓囟 丕賱兀賯鬲亘丕爻丕鬲 丨賷賳 丕賯鬲胤毓鬲賴丕 賲賳 爻賷丕賯 賮賱爻賮鬲賴丕 丕賱乇丿賷亍 賮賷 賳馗乇賷.
賵賮賷 乇兀賷賷貨 鬲賱賰 丕賱賮賱爻賮丞 賱賱賲爻丕賰賷賳!
鬲賲賾鬲
August 15, 2018
賲賳 兀賲鬲毓 丕賱賰鬲亘 丕賱鬲賷 賯乇兀鬲購賴丕 賱賱賮賷賱爻賵賮 丕賱乇賵丕賯賷 "廿亘賰賷鬲賷鬲賵爻"
賷賮賱爻賮 丕賱賲賵鬲 賵丕賱丨賷丕丞 賵賲賵賯賮 丕賱廿賳爻丕賳 賲賳賴賲丕貙 賵丕賱爻賷賾丿 賵丕賱毓亘丿貙 賵賴賵 賲賱賷亍 亘丕賱丨賰賲丞 丕賱鬲賷 鬲亘丿賵 賰賲賳丕乇丞賺 賮賷 馗賱賲丕鬲 丕賱丨賷丕丞貙 賷鬲爻丕賲賻賶 亘丕賱賳賮爻 丨鬲賶 鬲乇賶 賰賱 毓乇囟賺 夭丕卅賱丕賸 賱賲 賷賰賳賿 賷賵賲賸丕 賱賴丕.
賷亘丿賵 賰賱 卮賷亍賺 賮賷 丕賱丨賷丕丞 賵丿賷毓丞賸 賲購爻鬲乇丿賾丞貙 賵兀賲丕賳丞賸 爻賵賮 賳購爻賿兀賻賱 毓賳賴丕. 廿亘賰賷鬲賷鬲賵爻 賮賷 (丕賱賲禺鬲氐乇) 賵 (丕賱賲丨丕丿孬丕鬲) 賵賲丕乇賰賵爻 兀賵乇賷賱賷賵爻 賮賷 (丕賱鬲兀賲賾賱丕鬲) 賲賳 兀賴賲賾 丕賱賮賱丕爻賮丞 丕賱匕賷賳 鬲賱賲匕鬲購 賱賴賲.
賷賮賱爻賮 丕賱賲賵鬲 賵丕賱丨賷丕丞 賵賲賵賯賮 丕賱廿賳爻丕賳 賲賳賴賲丕貙 賵丕賱爻賷賾丿 賵丕賱毓亘丿貙 賵賴賵 賲賱賷亍 亘丕賱丨賰賲丞 丕賱鬲賷 鬲亘丿賵 賰賲賳丕乇丞賺 賮賷 馗賱賲丕鬲 丕賱丨賷丕丞貙 賷鬲爻丕賲賻賶 亘丕賱賳賮爻 丨鬲賶 鬲乇賶 賰賱 毓乇囟賺 夭丕卅賱丕賸 賱賲 賷賰賳賿 賷賵賲賸丕 賱賴丕.
賷亘丿賵 賰賱 卮賷亍賺 賮賷 丕賱丨賷丕丞 賵丿賷毓丞賸 賲購爻鬲乇丿賾丞貙 賵兀賲丕賳丞賸 爻賵賮 賳購爻賿兀賻賱 毓賳賴丕. 廿亘賰賷鬲賷鬲賵爻 賮賷 (丕賱賲禺鬲氐乇) 賵 (丕賱賲丨丕丿孬丕鬲) 賵賲丕乇賰賵爻 兀賵乇賷賱賷賵爻 賮賷 (丕賱鬲兀賲賾賱丕鬲) 賲賳 兀賴賲賾 丕賱賮賱丕爻賮丞 丕賱匕賷賳 鬲賱賲匕鬲購 賱賴賲.
May 2, 2025
Better than any self help book available today - so very powerful because of the simplicity of the message - focus only on that which you can control and avoid control over that which is beyond you influence. A lesson that is still valuable today as we all try to 'carve' out little chunks of time that we can spend with each other.
December 11, 2021
This is a wonderful concise book written by one of the most wisest stoics, or we can even say one of the most wisest people who have ever lived, Epictetus. Being a slave for a noticeable share of his life, he experienced so many personal and social irritating situations which made him to think about how we can live a good,happy and decent life in spite of numerous difficulties and disappointments in life. Epictetus-like other stoics sages- found out that we are damaged mostly not by external events, but from our interpretations and judgements about them. Same events can produce so many different feelings in people with different personalities. Some people see difficulties in their lives as challenges, while others interpret them as obstacles. Some people can cope easily with defeat and maintain their confidence, while others are always moaning about their frustrations and blaming external conditions. We have seen innumerable cases which proves this idea that our positive emotions such as long-term happiness, satisfaction and ... or negative emotions like anxiety, depression, anger, sadness and etc are generated from within, not from outside events alone. So your financial or social status don鈥檛 determine your inner condition, but you do.
Epictetus advise us to train our minds and our souls to be independent from external events and make satisfaction from within. By doing this we achieve two highly precious outcomes. The first is that we can obtain inner serenity and tranquility because when you keep practicing stoicism you will eliminate more and more negative emotions from your daily life and this alone can bring you a happy life with a peaceful mind. The second outcome is that you can use your days in the best way possible, because if you adopt the right attitude toward life, you won鈥檛 waste your time pursuing what just appear good but inherently detrimental, such as fame and fortune and you also won鈥檛 waste your time moaning or thinking about your disappointments. When you become free from these negative thoughts and false desires, you are able to follow what is truly valuable, which is ethical and spiritual progress and by doing that you can benefit yourself and everyone you are related to. This is the most valuable life anyone can experience. A life full of integrity, tranquility, kindness, helping people, and spiritual progress.
I recommend this book to literally everyone.
Epictetus advise us to train our minds and our souls to be independent from external events and make satisfaction from within. By doing this we achieve two highly precious outcomes. The first is that we can obtain inner serenity and tranquility because when you keep practicing stoicism you will eliminate more and more negative emotions from your daily life and this alone can bring you a happy life with a peaceful mind. The second outcome is that you can use your days in the best way possible, because if you adopt the right attitude toward life, you won鈥檛 waste your time pursuing what just appear good but inherently detrimental, such as fame and fortune and you also won鈥檛 waste your time moaning or thinking about your disappointments. When you become free from these negative thoughts and false desires, you are able to follow what is truly valuable, which is ethical and spiritual progress and by doing that you can benefit yourself and everyone you are related to. This is the most valuable life anyone can experience. A life full of integrity, tranquility, kindness, helping people, and spiritual progress.
I recommend this book to literally everyone.
July 29, 2009
Stoicism according to Epictetus, is:
and:
My favorite quote, maybe because it's so personally relevant and so incisive, is, and bear with Epictetus, this one is a bit long-winded:
At other times, his advice is a little harder to swallow:
The overall approach to life reminds me a lot of Eastern philosophy's non-striving which I've found to be practical and beneficial. I think Epictetus captures well the balance between a complete lack of ambition and allowing ambition and materialism to consume you.
Don't demand that things happen as you wish, but wish that they happen as they do happen, and you will go on well.
and:
If you ever happen to turn your attention to externals, so as to wish to please anyone, be assured that you have ruined your scheme of life.
My favorite quote, maybe because it's so personally relevant and so incisive, is, and bear with Epictetus, this one is a bit long-winded:
In every affair consider what precedes and follows, and then undertake it. Otherwise you will begin with spirit; but not having thought of the consequences, when some of them appear you will shamefully desist. "I would conquer at the Olympic games." But consider what precedes and follows, and then, if it is 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, nor sometimes even wine. [...:] When you have evaluated all this, if your inclination still holds, then go to war. Otherwise, take notice, you will behave like children who sometimes play like wrestlers, sometimes gladiators, sometimes blow a trumpet, and sometimes act a tragedy when they have seen and admired these shows. Thus you too will be at one time a wrestler, at another a gladiator, now a philosopher, then an orator; but with your whole soul, nothing at all. 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.
At other times, his advice is a little harder to swallow:
If, for example, you are fond of a specific ceramic cup, remind yourself that it is only ceramic cups in general of which you are fond. Then, if it breaks, you will not be disturbed. If you kiss your child, or your wife, say that you only kiss things which are human, and thus you will not be disturbed if either of them dies.
The overall approach to life reminds me a lot of Eastern philosophy's non-striving which I've found to be practical and beneficial. I think Epictetus captures well the balance between a complete lack of ambition and allowing ambition and materialism to consume you.
February 13, 2018
I maintain the oldest writings are the absolute best. A fantastic collection of 52 maxims (#29 seems to be missing), as timeless as they are wise.
Some quotes:
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#1. Some things are in our control and others are not. Work, therefore, to be able to say to every harsh appearance, 鈥淵ou are but an appearance, and not absolutely the thing you appear to be.鈥�
#5. Do not be proud of any excellence that is not yours. If a horse thinks 鈥淚 am handsome鈥�, that is acceptable. But if you the owner boasts 鈥淚 have a handsome horse鈥�, know that you are elated only on the merit of the horse. Take pride, then, only in some good of your own.
#8. Do not demand that things happen as you wish. Wish them to happen as they do happen, and you will be well.
#9. Sickness is an impediment to the body, but not to the will鈥� Say this with regard to everything.
#11. Never say of anything 鈥淚 lost it鈥�. Say instead 鈥淚 restored it.鈥� Has your child died? It is restored. Someone else permits you to have it, so hold it as if it is not yours, like travelers at an inn.
#12. Say to yourself, 鈥淭his is the price paid for peace and tranquility, and nothing is free.鈥�
#15. Always behave like you are at a banquet. Take a moderate share. Has something not come yet? Do not yearn for it; wait for it to come to you.
#16. You are an actor in a drama. If you should enact a poor man, see that you act it well鈥� or a cripple, or a ruler, or a private citizen.
#18. Say 鈥淲hatever happens, it is up to me to derive advantage from it.鈥�
#26. "When the neighbor鈥檚 boy has broken a cup, you at once say 鈥淪uch things happen.鈥� When your own cup breaks, you should react likewise. Apply this to bigger things. Has another鈥檚 wife or child died? All say 鈥淭hat鈥檚 life.鈥� But when our own child dies, why say 鈥淗ow wretched am I!鈥� ?
#27. A target is not set up for the goal of missing an aim.
#30. Another cannot hurt you, unless you so please.
#32. First clearly understand that every event is indifferent, and nothing to you, for it is always in your power to make right use of it, and this no one can hinder.
#33. Begin by prescribing to yourself some character or demeanor that you may preserve both alone and in company. Be mostly silent, speaking only what is needful, in a few words. Avoid public and vulgar entertainment. Be assured that a throughly pure person can be contaminated by conversing with a corrupt person. It is unnecessary to make public appearances, but if you must, do not appear solicitous for anything other than yourself. Wish only that things be as they are, and that the best man wins. In society, avoid frequently mentioning your actions.
#38. While walking we are careful not to step on a nail or sprain our foot, so likewise take care not to hurt the ruling faculty of the mind. If we were to guard against this in each act, we鈥檇 enter events more safely.
#41. Is is a mark of the inferior intellect to spend too much time on the body, being immoderate in exercise, eating, drinking, and other animalistic functions. Such things should be done incidentally, and our main strength applied to reason.
#44. These statements have no interrelation: 鈥淚 am richer than you, thus your superior.鈥� 鈥淚 am more eloquent than you, thus your superior.鈥� The true, logical connections are : 鈥淚 am richer than you, thus my possessions must exceed yours.鈥� 鈥淚 am more eloquent than you, thus my style must exceed yours.鈥� But you yourself consist of neither property nor style.
#55. Does anyone drink too much? Do not say that he does ill, but that he drinks a great deal. For unless you perfectly understand his motives, how can you know if he acts ill? Thus you will not risk yielding to any appearances that you do not fully comprehend.
#56. Do not make much talk among the ignorant about your principles, but show them in action. For sheep do not vomit grass to show the shepherd how much they鈥檝e eaten, but inwardly digest food and outwardly produce wool and milk.
#47. Consider how more frugal the poor are than we, how much more patient of hardship.
#50. Do not regard what anyone says of you; it is no concern of yours. What other master do you await as an excuse for delaying self-reformation? You will be negligent and slothful, always adding procrastination to procrastination, purpose to purpose, empty day after empty day, and thus you will accomplish nothing, living and dying and of vulgar mind. This instant, then, think yourself an adult. Make whatever appears to be the best an inviolable law.
.
Some quotes:
-----------
#1. Some things are in our control and others are not. Work, therefore, to be able to say to every harsh appearance, 鈥淵ou are but an appearance, and not absolutely the thing you appear to be.鈥�
#5. Do not be proud of any excellence that is not yours. If a horse thinks 鈥淚 am handsome鈥�, that is acceptable. But if you the owner boasts 鈥淚 have a handsome horse鈥�, know that you are elated only on the merit of the horse. Take pride, then, only in some good of your own.
#8. Do not demand that things happen as you wish. Wish them to happen as they do happen, and you will be well.
#9. Sickness is an impediment to the body, but not to the will鈥� Say this with regard to everything.
#11. Never say of anything 鈥淚 lost it鈥�. Say instead 鈥淚 restored it.鈥� Has your child died? It is restored. Someone else permits you to have it, so hold it as if it is not yours, like travelers at an inn.
#12. Say to yourself, 鈥淭his is the price paid for peace and tranquility, and nothing is free.鈥�
#15. Always behave like you are at a banquet. Take a moderate share. Has something not come yet? Do not yearn for it; wait for it to come to you.
#16. You are an actor in a drama. If you should enact a poor man, see that you act it well鈥� or a cripple, or a ruler, or a private citizen.
#18. Say 鈥淲hatever happens, it is up to me to derive advantage from it.鈥�
#26. "When the neighbor鈥檚 boy has broken a cup, you at once say 鈥淪uch things happen.鈥� When your own cup breaks, you should react likewise. Apply this to bigger things. Has another鈥檚 wife or child died? All say 鈥淭hat鈥檚 life.鈥� But when our own child dies, why say 鈥淗ow wretched am I!鈥� ?
#27. A target is not set up for the goal of missing an aim.
#30. Another cannot hurt you, unless you so please.
#32. First clearly understand that every event is indifferent, and nothing to you, for it is always in your power to make right use of it, and this no one can hinder.
#33. Begin by prescribing to yourself some character or demeanor that you may preserve both alone and in company. Be mostly silent, speaking only what is needful, in a few words. Avoid public and vulgar entertainment. Be assured that a throughly pure person can be contaminated by conversing with a corrupt person. It is unnecessary to make public appearances, but if you must, do not appear solicitous for anything other than yourself. Wish only that things be as they are, and that the best man wins. In society, avoid frequently mentioning your actions.
#38. While walking we are careful not to step on a nail or sprain our foot, so likewise take care not to hurt the ruling faculty of the mind. If we were to guard against this in each act, we鈥檇 enter events more safely.
#41. Is is a mark of the inferior intellect to spend too much time on the body, being immoderate in exercise, eating, drinking, and other animalistic functions. Such things should be done incidentally, and our main strength applied to reason.
#44. These statements have no interrelation: 鈥淚 am richer than you, thus your superior.鈥� 鈥淚 am more eloquent than you, thus your superior.鈥� The true, logical connections are : 鈥淚 am richer than you, thus my possessions must exceed yours.鈥� 鈥淚 am more eloquent than you, thus my style must exceed yours.鈥� But you yourself consist of neither property nor style.
#55. Does anyone drink too much? Do not say that he does ill, but that he drinks a great deal. For unless you perfectly understand his motives, how can you know if he acts ill? Thus you will not risk yielding to any appearances that you do not fully comprehend.
#56. Do not make much talk among the ignorant about your principles, but show them in action. For sheep do not vomit grass to show the shepherd how much they鈥檝e eaten, but inwardly digest food and outwardly produce wool and milk.
#47. Consider how more frugal the poor are than we, how much more patient of hardship.
#50. Do not regard what anyone says of you; it is no concern of yours. What other master do you await as an excuse for delaying self-reformation? You will be negligent and slothful, always adding procrastination to procrastination, purpose to purpose, empty day after empty day, and thus you will accomplish nothing, living and dying and of vulgar mind. This instant, then, think yourself an adult. Make whatever appears to be the best an inviolable law.
.
July 22, 2017
Great read. Felt like I highlighted practically the entire book:
First, say to yourself what you would be; then do what you have to do.
Keep your attention focused entirely on what is truly your own concern, and be clear that what belongs to others is their business and none of yours. If you do this, you will be impervious to coercion and no one can ever hold you back. You will be truly free and effective, for your efforts will be put to good use and won't be foolishly squandered finding fault with or opposing others. In knowing and attending to what actually concerns you, you cannot be made to do anything against your will; others can't hurt you, you don't incur enemies or suffer harm.
Things themselves don't hurt or hinder us. Nor do other people. How we view these things is another matter. It is our attitudes and reactions that give us trouble. Therefore even death is no big deal in and of itself. It is our notion of death, our idea that it is terrible, that terrifies us. There are so many different ways to think about death. Scrutinize your notions about death鈥攁nd everything else. Are they really true? Are they doing you any good? Don't dread death or pain; dread the fear of death or pain.
Small-minded people habitually reproach others for their own misfortunes. Average people reproach themselves. Those who are dedicated to a life of wisdom understand that the impulse to blame something or someone is foolishness, that there is nothing to be gained in blaming, whether it be others or oneself.
Small-minded people habitually reproach others for their own misfortunes. Average people reproach themselves. Those who are dedicated to a life of wisdom understand that the impulse to blame something or someone is foolishness, that there is nothing to be gained in blaming, whether it be others or oneself.
Never depend on the admiration of others. There is no strength in it. Personal merit cannot be derived from an external source. It is not to be found in your personal associations, nor can it be found in the regard of other people. It is a fact of life that other people, even people who love you, will not necessarily agree with your ideas, understand you, or share your enthusiasms. Grow up! Who cares what other people think about you!
It's much better to die of hunger unhindered by grief and fear than to live affluently beset with worry, dread, suspicion, and unchecked desire.
Spiritual progress requires us to highlight what is essential and to disregard everything else as trivial pursuits unworthy of our attention. Moreover, it is actually a good thing to be thought foolish and simple with regard to matters that don't concern us. Don't be concerned with other people's impressions of you. They are dazzled and deluded by appearances. Stick with your purpose. This alone will strengthen your will and give your life coherence.
Refrain from trying to win other people's approval and admiration. You are taking a higher road. Don't long for others to see you as sophisticated, unique, or wise. In fact, be suspicious if you appear to others as someone special. Be on your guard against a false sense of self-importance.
As you think, so you become. Avoid superstitiously investing events with power or meanings they don't have. Keep your head. Our busy minds are forever jumping to conclusions, manufacturing and interpreting signs that aren't there. Assume, instead, that everything that happens to you does so for some good. That if you decided to be lucky, you are lucky. All events contain an advantage for you 鈥� if you look for it!
Freedom is the only worthy goal in life.
Your happiness depends on three things, all of which are within your power: your will, your ideas concerning the events in which you are involved, and the use you make of your ideas.
Implant in Yourself the Ideals You Ought to Cherish Attach yourself to what is spiritually superior, regardless of what other people think or do. Hold to your true aspirations no matter what is going on around you.
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. Never live your life in reaction to these diminished souls. Be compassionate toward them, and at the same time hold to what you know is good.
Evil does not naturally dwell in the world, in events, or in people. Evil is a by-product of forgetfulness, laziness, or distraction: it arises when we lose sight of our true aim in life. When we remember that our aim is spiritual progress, we return to striving to be our best selves. This is how happiness is won.
If someone were to casually give your body away to any old passerby, you would naturally be furious. Why then do you feel no shame in giving your precious mind over to any person who might wish to influence you? Think twice before you give up your own mind to someone who may revile you, leaving you confused and upset.
A half-hearted spirit has no power. Tentative efforts lead to tentative outcomes. Average people enter into their endeavors headlong and without care.
Just as certain capacities are required for success in a particular area, so too are certain sacrifices required. If you wish to become proficient in the art of living with wisdom, do you think that you can eat and drink to excess? Do you think you can continue to succumb to anger and your usual habits of frustration and unhappiness? No. If true wisdom is your object and you are sincere, you will have work to do on yourself. You will have to overcome many unhealthy cravings and knee-jerk reactions. You will have to reconsider whom you associate with. Are your friends and associates worthy people? Does their influence鈥攖heir habits, values, and behavior鈥攅levate you or reinforce the slovenly habits from which you seek escape? The life of wisdom, like anything else, demands its price. You may, in following it, be ridiculed and even end up with the worst of everything in all parts of your public life, including your career, your social standing, and your legal position in the courts.
You can either put your skills toward internal work or lose yourself to externals, which is to say, be a person of wisdom or follow the common ways of the mediocre.
Most people tend to delude themselves into thinking that freedom comes from doing what feels good or what fosters comfort and ease. The truth is that people who subordinate reason to their feelings of the moment are actually slaves of their desires and aversions. They are ill-prepared to act effectively and nobly when unexpected challenges occur, as they inevitably will. Authentic freedom places demands on us. In discovering and comprehending our fundamental relations to one another and zestfully performing our duties, true freedom, which all people long for, is indeed possible.
The wise person knows it is fruitless to project hopes and fears on the future. This only leads to forming melodramatic representations in your mind and wasting time. At the same time, one shouldn't passively acquiesce to the future and what it holds. Simply doing nothing does not avoid risk, but heightens it.
First and foremost, think before you speak to make sure you are speaking with good purpose. Glib talk disrespects others. Breezy self-disclosure disrespects yourself. So many people feel compelled to give voice to any passing feeling, thought, or impression they have. They randomly dump the contents of their minds without regard to the consequences. This is practically and morally dangerous. If we babble about every idea that occurs to us 鈥攂ig and small鈥攚e can easily fritter away in the trivial currents of mindless talk ideas that have true merit. Unchecked speech is like a vehicle wildly lurching out of control and destined for a ditch.
It's not necessary to restrict yourself to lofty subjects or philosophy all the time, but be aware that the common babbling that passes for worthwhile discussion has a corrosive effect on your higher purpose. When we blather about trivial things, we ourselves become trivial, for our attention gets taken up with trivialities. You become what you give your attention to.
Most of what passes for legitimate entertainment is inferior or foolish and only caters to or exploits people's weaknesses. Avoid being one of the mob who indulges in such pastimes. Your life is too short and you have important things to do. Be discriminating about what images and ideas you permit into your mind. If you yourself don't choose what thoughts and images you expose yourself to, someone else will, and their motives may not be the highest. It is the easiest thing in the world to slide imperceptibly into vulgarity. But there's no need for that to happen if you determine not to waste your time and attention on mindless pap.
Respect your body鈥檚 needs. Give your body excellent care to promote its health and well-being. Give it everything it absolutely requires, including healthy food and drink, dignified clothing, and a warm and comfortable home. Do not, however, use your body as an occasion for show or luxury.
Abstain from casual sex and particularly avoid sexual intercourse before you get married. This may sound prudish or old-fashioned, but it is a time-tested way by which we demonstrate respect for ourselves and others. Sex is not a game. It gives rise to very real enduring emotional and practical consequences. To ignore this is to debase yourself, and to disregard the significance of human relationships. If, however, you know someone who has had casual sex, don't self-righteously try to win them over to your own views. An active sex life within a framework of personal commitment augments the integrity of the people involved and is part of a flourishing life.
Don't be afraid of verbal abuse or criticism. Only the morally weak feel compelled to defend or explain themselves to others. Let the quality of your deeds speak on your behalf. We can't control the impressions others form about us, and the effort to do so only debases our character. So, if anyone should tell you that a particular person has spoken critically of you, don't bother with excuses or defenses. Just smile and reply, "I guess that person doesn't know about all my other faults. Otherwise, he wouldn't have mentioned only these."
Once you have deliberated and determined that a course of action is wise, never discredit your judgment. Stand squarely behind your decision. Chances are there may indeed be people who misunderstand your intentions and who may even condemn you. But if, according to your best judgment, you are acting rightly, you have nothing to fear. Take a stand.
Once we fall, however slightly, into immoderation, momentum gathers and we can be lost to whim.
Inner Excellence Matters More Than Outer Appearance Females are especially burdened by the attention they receive for their pleasing appearance. From the time they are young, they are flattered by males or evaluated only in terms of their outward appearance. Unfortunately, this can make a woman feel suited only to give men pleasure, and her true inner gifts sadly atrophy. She may feel compelled to put great effort and time into enhancing her outer beauty and distorting her natural self to please others. Sadly, many people鈥攂oth men and women 鈥� place all their emphasis on managing their physical appearance and the impression they make on others. Those who seek wisdom come to understand that even though the world may reward us for wrong or superficial reasons, such as our physical appearance, the family we come from, and so on, what really matters is who we are inside and who we are becoming.
Put your principles into practice 鈥攏ow. Stop the excuses and the procrastination. This is your life! You aren't a child anymore. The sooner you set yourself to your spiritual program, the happier you will be. The longer you wait, the more you will be vulnerable to mediocrity and feel filled with shame and regret, because you know you are capable of better. From this instant on, vow to stop disappointing yourself. Separate yourself from the mob. Decide to be extraordinary and do what you need to do鈥� now.
Inner confusion and evil itself spring from ambiguity.
The first steps toward wisdom are the most strenuous, because our weak and stubborn souls dread exertion (without absolute guarantee of reward) and the unfamiliar. As you progress in your efforts, your resolve is fortified and self-improvement progressively comes easier. By and by it actually becomes difficult to work counter to your own best interest.
Trust nothing and nobody but yourself. Be ceaselessly watchful over your beliefs and impulses.
Take care not to casually discuss matters that are of great importance to you with people who are not important to you. Your affairs will become drained of preciousness. You undercut your own purposes when you do this. This is especially dangerous when you are in the early stages of an undertaking. Other people feast like vultures on our ideas. They take it upon themselves to blithely interpret, judge, and twist what matters most to you, and your heart sinks. Let your ideas and plans incubate before you parade them in front of the naysayers and trivializers. Most people only know how to respond to an idea by pouncing on its shortfalls rather than identifying its potential merits. Practice self-containment so that your enthusiasm won't be frittered away.
First, say to yourself what you would be; then do what you have to do.
Keep your attention focused entirely on what is truly your own concern, and be clear that what belongs to others is their business and none of yours. If you do this, you will be impervious to coercion and no one can ever hold you back. You will be truly free and effective, for your efforts will be put to good use and won't be foolishly squandered finding fault with or opposing others. In knowing and attending to what actually concerns you, you cannot be made to do anything against your will; others can't hurt you, you don't incur enemies or suffer harm.
Things themselves don't hurt or hinder us. Nor do other people. How we view these things is another matter. It is our attitudes and reactions that give us trouble. Therefore even death is no big deal in and of itself. It is our notion of death, our idea that it is terrible, that terrifies us. There are so many different ways to think about death. Scrutinize your notions about death鈥攁nd everything else. Are they really true? Are they doing you any good? Don't dread death or pain; dread the fear of death or pain.
Small-minded people habitually reproach others for their own misfortunes. Average people reproach themselves. Those who are dedicated to a life of wisdom understand that the impulse to blame something or someone is foolishness, that there is nothing to be gained in blaming, whether it be others or oneself.
Small-minded people habitually reproach others for their own misfortunes. Average people reproach themselves. Those who are dedicated to a life of wisdom understand that the impulse to blame something or someone is foolishness, that there is nothing to be gained in blaming, whether it be others or oneself.
Never depend on the admiration of others. There is no strength in it. Personal merit cannot be derived from an external source. It is not to be found in your personal associations, nor can it be found in the regard of other people. It is a fact of life that other people, even people who love you, will not necessarily agree with your ideas, understand you, or share your enthusiasms. Grow up! Who cares what other people think about you!
It's much better to die of hunger unhindered by grief and fear than to live affluently beset with worry, dread, suspicion, and unchecked desire.
Spiritual progress requires us to highlight what is essential and to disregard everything else as trivial pursuits unworthy of our attention. Moreover, it is actually a good thing to be thought foolish and simple with regard to matters that don't concern us. Don't be concerned with other people's impressions of you. They are dazzled and deluded by appearances. Stick with your purpose. This alone will strengthen your will and give your life coherence.
Refrain from trying to win other people's approval and admiration. You are taking a higher road. Don't long for others to see you as sophisticated, unique, or wise. In fact, be suspicious if you appear to others as someone special. Be on your guard against a false sense of self-importance.
As you think, so you become. Avoid superstitiously investing events with power or meanings they don't have. Keep your head. Our busy minds are forever jumping to conclusions, manufacturing and interpreting signs that aren't there. Assume, instead, that everything that happens to you does so for some good. That if you decided to be lucky, you are lucky. All events contain an advantage for you 鈥� if you look for it!
Freedom is the only worthy goal in life.
Your happiness depends on three things, all of which are within your power: your will, your ideas concerning the events in which you are involved, and the use you make of your ideas.
Implant in Yourself the Ideals You Ought to Cherish Attach yourself to what is spiritually superior, regardless of what other people think or do. Hold to your true aspirations no matter what is going on around you.
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. Never live your life in reaction to these diminished souls. Be compassionate toward them, and at the same time hold to what you know is good.
Evil does not naturally dwell in the world, in events, or in people. Evil is a by-product of forgetfulness, laziness, or distraction: it arises when we lose sight of our true aim in life. When we remember that our aim is spiritual progress, we return to striving to be our best selves. This is how happiness is won.
If someone were to casually give your body away to any old passerby, you would naturally be furious. Why then do you feel no shame in giving your precious mind over to any person who might wish to influence you? Think twice before you give up your own mind to someone who may revile you, leaving you confused and upset.
A half-hearted spirit has no power. Tentative efforts lead to tentative outcomes. Average people enter into their endeavors headlong and without care.
Just as certain capacities are required for success in a particular area, so too are certain sacrifices required. If you wish to become proficient in the art of living with wisdom, do you think that you can eat and drink to excess? Do you think you can continue to succumb to anger and your usual habits of frustration and unhappiness? No. If true wisdom is your object and you are sincere, you will have work to do on yourself. You will have to overcome many unhealthy cravings and knee-jerk reactions. You will have to reconsider whom you associate with. Are your friends and associates worthy people? Does their influence鈥攖heir habits, values, and behavior鈥攅levate you or reinforce the slovenly habits from which you seek escape? The life of wisdom, like anything else, demands its price. You may, in following it, be ridiculed and even end up with the worst of everything in all parts of your public life, including your career, your social standing, and your legal position in the courts.
You can either put your skills toward internal work or lose yourself to externals, which is to say, be a person of wisdom or follow the common ways of the mediocre.
Most people tend to delude themselves into thinking that freedom comes from doing what feels good or what fosters comfort and ease. The truth is that people who subordinate reason to their feelings of the moment are actually slaves of their desires and aversions. They are ill-prepared to act effectively and nobly when unexpected challenges occur, as they inevitably will. Authentic freedom places demands on us. In discovering and comprehending our fundamental relations to one another and zestfully performing our duties, true freedom, which all people long for, is indeed possible.
The wise person knows it is fruitless to project hopes and fears on the future. This only leads to forming melodramatic representations in your mind and wasting time. At the same time, one shouldn't passively acquiesce to the future and what it holds. Simply doing nothing does not avoid risk, but heightens it.
First and foremost, think before you speak to make sure you are speaking with good purpose. Glib talk disrespects others. Breezy self-disclosure disrespects yourself. So many people feel compelled to give voice to any passing feeling, thought, or impression they have. They randomly dump the contents of their minds without regard to the consequences. This is practically and morally dangerous. If we babble about every idea that occurs to us 鈥攂ig and small鈥攚e can easily fritter away in the trivial currents of mindless talk ideas that have true merit. Unchecked speech is like a vehicle wildly lurching out of control and destined for a ditch.
It's not necessary to restrict yourself to lofty subjects or philosophy all the time, but be aware that the common babbling that passes for worthwhile discussion has a corrosive effect on your higher purpose. When we blather about trivial things, we ourselves become trivial, for our attention gets taken up with trivialities. You become what you give your attention to.
Most of what passes for legitimate entertainment is inferior or foolish and only caters to or exploits people's weaknesses. Avoid being one of the mob who indulges in such pastimes. Your life is too short and you have important things to do. Be discriminating about what images and ideas you permit into your mind. If you yourself don't choose what thoughts and images you expose yourself to, someone else will, and their motives may not be the highest. It is the easiest thing in the world to slide imperceptibly into vulgarity. But there's no need for that to happen if you determine not to waste your time and attention on mindless pap.
Respect your body鈥檚 needs. Give your body excellent care to promote its health and well-being. Give it everything it absolutely requires, including healthy food and drink, dignified clothing, and a warm and comfortable home. Do not, however, use your body as an occasion for show or luxury.
Abstain from casual sex and particularly avoid sexual intercourse before you get married. This may sound prudish or old-fashioned, but it is a time-tested way by which we demonstrate respect for ourselves and others. Sex is not a game. It gives rise to very real enduring emotional and practical consequences. To ignore this is to debase yourself, and to disregard the significance of human relationships. If, however, you know someone who has had casual sex, don't self-righteously try to win them over to your own views. An active sex life within a framework of personal commitment augments the integrity of the people involved and is part of a flourishing life.
Don't be afraid of verbal abuse or criticism. Only the morally weak feel compelled to defend or explain themselves to others. Let the quality of your deeds speak on your behalf. We can't control the impressions others form about us, and the effort to do so only debases our character. So, if anyone should tell you that a particular person has spoken critically of you, don't bother with excuses or defenses. Just smile and reply, "I guess that person doesn't know about all my other faults. Otherwise, he wouldn't have mentioned only these."
Once you have deliberated and determined that a course of action is wise, never discredit your judgment. Stand squarely behind your decision. Chances are there may indeed be people who misunderstand your intentions and who may even condemn you. But if, according to your best judgment, you are acting rightly, you have nothing to fear. Take a stand.
Once we fall, however slightly, into immoderation, momentum gathers and we can be lost to whim.
Inner Excellence Matters More Than Outer Appearance Females are especially burdened by the attention they receive for their pleasing appearance. From the time they are young, they are flattered by males or evaluated only in terms of their outward appearance. Unfortunately, this can make a woman feel suited only to give men pleasure, and her true inner gifts sadly atrophy. She may feel compelled to put great effort and time into enhancing her outer beauty and distorting her natural self to please others. Sadly, many people鈥攂oth men and women 鈥� place all their emphasis on managing their physical appearance and the impression they make on others. Those who seek wisdom come to understand that even though the world may reward us for wrong or superficial reasons, such as our physical appearance, the family we come from, and so on, what really matters is who we are inside and who we are becoming.
Put your principles into practice 鈥攏ow. Stop the excuses and the procrastination. This is your life! You aren't a child anymore. The sooner you set yourself to your spiritual program, the happier you will be. The longer you wait, the more you will be vulnerable to mediocrity and feel filled with shame and regret, because you know you are capable of better. From this instant on, vow to stop disappointing yourself. Separate yourself from the mob. Decide to be extraordinary and do what you need to do鈥� now.
Inner confusion and evil itself spring from ambiguity.
The first steps toward wisdom are the most strenuous, because our weak and stubborn souls dread exertion (without absolute guarantee of reward) and the unfamiliar. As you progress in your efforts, your resolve is fortified and self-improvement progressively comes easier. By and by it actually becomes difficult to work counter to your own best interest.
Trust nothing and nobody but yourself. Be ceaselessly watchful over your beliefs and impulses.
Take care not to casually discuss matters that are of great importance to you with people who are not important to you. Your affairs will become drained of preciousness. You undercut your own purposes when you do this. This is especially dangerous when you are in the early stages of an undertaking. Other people feast like vultures on our ideas. They take it upon themselves to blithely interpret, judge, and twist what matters most to you, and your heart sinks. Let your ideas and plans incubate before you parade them in front of the naysayers and trivializers. Most people only know how to respond to an idea by pouncing on its shortfalls rather than identifying its potential merits. Practice self-containment so that your enthusiasm won't be frittered away.
June 6, 2020
Do not say of anything "I have lost it," but rather, "I have given it back."
Has your wife died? You have given her back.
Has your child died? You have given him back.
Have you lost your home? You have given it back,
"But, you may retort, "a bad person took it." It is not your concern by what means something returns to the Source from which it came.
For as long as the Source entrusts something to your hands, treat it as something borrowed, like a traveler at an inn.
If you make peace with all things that are beyond your power, refusing to fight them, you will be invincible. If you desire the virtues within your power, there is no reason for envy or aping others. Instead of wishing to be a general, a congressman, or a celebrity, desire to be free. And the way to be free is to let go of anything that is not within your control.
Has your wife died? You have given her back.
Has your child died? You have given him back.
Have you lost your home? You have given it back,
"But, you may retort, "a bad person took it." It is not your concern by what means something returns to the Source from which it came.
For as long as the Source entrusts something to your hands, treat it as something borrowed, like a traveler at an inn.
If you make peace with all things that are beyond your power, refusing to fight them, you will be invincible. If you desire the virtues within your power, there is no reason for envy or aping others. Instead of wishing to be a general, a congressman, or a celebrity, desire to be free. And the way to be free is to let go of anything that is not within your control.
February 5, 2023
"Men are disturbed not by things, but by the views which they take of things."
dealing with over-emotional outbursts with stoicism like the girlboss that I am <3
dealing with over-emotional outbursts with stoicism like the girlboss that I am <3
July 1, 2010
Favorable commentary on Epictetus lodges this collection of sayings within a wider, deeper Stoic philosophy. In a nutshell, the cosmos operates by natural law that is beyond our control. Things in the cosmos are transitory and permanent attachment is not possible. The task for the Stoic philosopher, such as Epictetus, is to focus only on those actions that are within one's power to control and to act without attachment. This is the law of the cosmos that we know through our rationality, which becomes the guide for our actions and the source of our wisdom. Cultivation of reason and cultivation of actions that are in accord with the law of the cosmos is, therefore, the path to personal happiness.
The problem with this approach is apparent in this sample of Epictetus' philosophy. First, his widely regarded practical philosophy leans heavily on social manners and making a good impression ("let not your laughter be much...nor excessive.") The self thereby adjusts to external standards, but this conformity leads to the loss of individuality. Second, and similarly, truth is secondary to keeping peace with others ("defer to opinions of superiors" and "agree with equals...to avoid quarrelsomeness".) Third, in accentuating the highest human virtue, reason, our animal emotions are not just to be controlled, but denied (We should punish our appetites;we should not suffer mentally with another; and we should accept death of a loved one as part of the order of things). Self-denial and cutting off feelings toward another or toward ourselves may be denying a deeper essence to our humanity and may not be conducive to our psychological health. Fourth, his philosophy leads to a slave mentality. Imposition on the self is accepted because it's the order of things. Resignation and acceptance not active resistance is the advice of Epictetus. Fifth, he has an uneasy relationship with things of the world. One can desire, but not desire too much. Reason puts the break on attachment. What this says about love - and holding oneself back - is one concern. But, importantly, an obvious question is why should the self not want what the self wants? Intuitively, we sense a contradiction here that makes his philosophical advice unconvincing.
What is missing in Epictetus is an acceptance of a vigorous circuit of energy between the self and the world. Epictetus either holds the self back from the world or merges the self too much with it. He appropriately tells us that we have two things in our power: Our movement toward the world (desire) and our movement away from the world (aversion). This means the self is free to engage that world and to resist that world when it imposes on the self. The imposition of others on the self denies the self's freedom to pursue objects of desire and, therefore, the self's power to control its own destiny. Likewise, to impose the self on others is to deny their freedom. Reason, combined with socially imposed controls, keeps self and other in balance. Individuality is compatible with order. It's o.k. to seek objects of desire. Self-denial is counter to our desiring nature and denial of our feelings denies us of what is real inside and denies us of our humanity. The restraint on our desire comes from a recognition that it must not come at the expense of the other. There's an implicit social contract that lies at the heart of the self-other relationship. This circuit of energy between the self and the world is an active and reciprocal relationship, and it also reflects nature's law.
The problem with this approach is apparent in this sample of Epictetus' philosophy. First, his widely regarded practical philosophy leans heavily on social manners and making a good impression ("let not your laughter be much...nor excessive.") The self thereby adjusts to external standards, but this conformity leads to the loss of individuality. Second, and similarly, truth is secondary to keeping peace with others ("defer to opinions of superiors" and "agree with equals...to avoid quarrelsomeness".) Third, in accentuating the highest human virtue, reason, our animal emotions are not just to be controlled, but denied (We should punish our appetites;we should not suffer mentally with another; and we should accept death of a loved one as part of the order of things). Self-denial and cutting off feelings toward another or toward ourselves may be denying a deeper essence to our humanity and may not be conducive to our psychological health. Fourth, his philosophy leads to a slave mentality. Imposition on the self is accepted because it's the order of things. Resignation and acceptance not active resistance is the advice of Epictetus. Fifth, he has an uneasy relationship with things of the world. One can desire, but not desire too much. Reason puts the break on attachment. What this says about love - and holding oneself back - is one concern. But, importantly, an obvious question is why should the self not want what the self wants? Intuitively, we sense a contradiction here that makes his philosophical advice unconvincing.
What is missing in Epictetus is an acceptance of a vigorous circuit of energy between the self and the world. Epictetus either holds the self back from the world or merges the self too much with it. He appropriately tells us that we have two things in our power: Our movement toward the world (desire) and our movement away from the world (aversion). This means the self is free to engage that world and to resist that world when it imposes on the self. The imposition of others on the self denies the self's freedom to pursue objects of desire and, therefore, the self's power to control its own destiny. Likewise, to impose the self on others is to deny their freedom. Reason, combined with socially imposed controls, keeps self and other in balance. Individuality is compatible with order. It's o.k. to seek objects of desire. Self-denial is counter to our desiring nature and denial of our feelings denies us of what is real inside and denies us of our humanity. The restraint on our desire comes from a recognition that it must not come at the expense of the other. There's an implicit social contract that lies at the heart of the self-other relationship. This circuit of energy between the self and the world is an active and reciprocal relationship, and it also reflects nature's law.
June 7, 2016
鬲讴蹖賴 蹖 丕蹖賳 乇爻丕賱賴 趩賳丕賳讴賴 丕夭 賳禺爻鬲蹖賳 亘賳丿 丌賳 賳蹖夭 賲卮禺氐 丕爻鬲貙 鬲兀讴蹖丿 亘乇 賲丨丿賵丿蹖鬲 鬲賵丕賳丕蹖蹖 亘卮乇蹖 丕爻鬲 - 亘賴 亘蹖丕賳 丿蹖诏乇 丕賲賵乇 丕夭 丿賵 丿爻鬲賴 禺丕乇噩 賳蹖爻鬲賳丿 蹖丕 丿乇 丿爻鬲丕賳 賲丕蹖賳丿 蹖丕 禺丕乇噩 丕夭 鬲賵丕賳 賲丕貨 丌賳趩賴 丨賯蹖賯鬲丕 丿乇 爻賱胤賴 蹖 賲丕 賯乇丕乇 丿丕乇丿 丕賲賵乇 丿乇賵賳蹖 - 蹖毓賳蹖 賳蹖丕鬲 賵 丌乇夭賵賴丕 賵 ... - 丕爻鬲 賵 賳賴 丕賲賵乇 亘蹖乇賵賳蹖 - 鬲賳 賵 賲丕賱 賵 ... . 丌丿賲蹖 亘丕蹖丿 丿賱亘爻鬲诏蹖 賵 鬲毓賱賯 禺丕胤乇 賵 丌乇夭賵 賳爻亘鬲 亘賴 丌賳趩賴 丕夭 丌賳 丕賵 賳蹖爻鬲 乇丕 丕夭 賵噩賵丿 禺賵丿 丨匕賮 讴賳丿 鬲丕 亘鬲賵丕賳丿 亘丕 丌乇丕賲卮 禺丕胤乇 亘賴 夭賳丿诏蹖 丕丿丕賲賴 丿賴丿. 亘丕 丿賱亘乇蹖丿賳 丕夭 丕賲賵乇 禺丕乇噩 丕夭 禺賵丿 賲蹖 鬲賵丕賳 賲賯乇賵賳 亘賴 丌夭丕丿蹖 賵 丌爻丕蹖卮 夭蹖爻鬲 賵 丕蹖賳 賴賲丕賳 夭賳丿诏蹖 丨讴蹖賲丕賳賴 丕爻鬲. 賲亘賳丕蹖 丕蹖賳 爻禺賳 丌賳 丕爻鬲 讴賴 丕賲賵乇 亘賴 禺賵丿蹖 禺賵丿 鬲卮賵蹖卮 亘乇丕賳诏蹖夭 賳蹖爻鬲賳丿 亘賱讴賴 賲賵丕噩賴賴 蹖 賲丕 亘丕 丌賳賴丕 丕爻鬲 讴賴 鬲卮賵蹖卮 夭丕蹖卮丕賳 賲蹖 讴賳丿. 丿乇 賴賲蹖賳 乇丕爻鬲丕 丕倬蹖讴鬲鬲賵爻 賲賳讴乇 賵噩賵丿 卮乇 匕丕鬲蹖 丿乇 噩賴丕賳 丕爻鬲 - 丿賱蹖賱 丕賵 丌賳 丕爻鬲 讴賴 賴乇 趩蹖夭蹖 睾丕蹖鬲蹖 丿丕乇丿 賵 賴蹖趩 趩蹖夭 乇丕 鬲賵丕賳 毓丿賵賱 丕夭 睾丕蹖鬲卮 賳蹖爻鬲 倬爻 丌賳趩賴 卮乇 賲蹖 丿丕賳蹖賲 丿乇 賵丕賯毓 丿乇 丨丕賱 胤蹖 賲爻蹖乇 胤亘蹖毓蹖 禺賵丿 丕爻鬲
賳丕丿丕賳貙 卮賵乇亘禺鬲蹖賽 禺賵蹖卮 乇丕 丕夭 丿蹖诏乇丕賳 丿丕賳丿 賵 丌賳讴賴 倬丕蹖 丿乇 胤乇蹖賯 賲毓乇賮鬲 賳賴丕丿賴 亘丕卮丿 賳蹖讴 賵 亘丿 乇丕 丕夭 禺賵丿 卮賳丕爻丿貨 丕賲丕 丌賳讴賴 毓丕乇賮 讴丕賲賱 丕爻鬲 賳賴 禺賵丿 乇丕 诏賳丕賴讴丕乇 賵 賲爻卅賵賱 卮賳丕爻丿 賵 賳賴 丿蹖诏乇丕賳 乇丕
賴乇诏夭 丕夭 蹖丕丿 賲亘乇 讴賴 鬲賵 卮丕诏乇丿 亘丕夭蹖诏乇蹖 賵 賴乇 讴丕乇 讴賴 丕爻鬲丕丿 鬲乇丕 賮乇賲賵丿 賴賲丕賳鬲 亘丕蹖丿 讴乇丿貨 讴賵鬲丕賴 禺賵丕賴丿 讴賵鬲丕賴貨 丿乇丕夭 禺賵丕賴丿 丿乇丕夭. 丕诏乇 诏賮鬲賴 丕爻鬲 亘丕夭蹖 诏丿丕蹖丕賳 讴賳 亘賴 诏丿丕蹖蹖 乇囟丕 丿賴 賵 丕诏乇 賮乇賲賵丿賴 丕爻鬲 賱賳诏 亘丕卮 蹖丕 丨讴賲乇丕賳 蹖丕 賲乇丿蹖 毓丕丿蹖 亘丕卮貙 賴賲丕賳 亘丕卮! 亘乇 鬲賵 丕爻鬲 讴賴 亘丕夭蹖 禺賵蹖卮 賳蹖讴賵 亘賴 丕賳噩丕賲 乇爻丕賳蹖貨 诏夭蹖丿賳 亘丕夭蹖 賵 鬲毓蹖蹖賳賽 讴丕乇賽 賴乇 蹖讴 丕夭 亘丕夭蹖诏乇丕賳 亘丕 丿蹖诏乇蹖 丕爻鬲
丌丿賲蹖 鬲賳賴丕 亘丕蹖丿 丕夭 丕賲賵乇 禺賱丕賮 胤亘蹖毓鬲 讴乇丕賴鬲 丿丕卮鬲賴 亘丕卮丿貙 丌賳 賴賲 賮賯胤 丿乇 賲賵乇丿 趩蹖夭賴丕蹖蹖 讴賴 丿乇 爻賱胤賴 蹖 丕賵蹖賳丿. 賲賲讴賳 丕爻鬲 倬乇爻蹖丿賴 卮賵丿 丕賲乇 胤亘蹖毓蹖 趩蹖爻鬲責 丕倬蹖讴鬲鬲賵爻 丕賲乇 胤亘蹖毓蹖 乇丕 丌賳 丕丨讴丕賲蹖 賲蹖 丿丕賳丿 讴賴 丿乇 賯囟丕賵鬲 禺賵丿 丿乇 賲賵乇丿 丿蹖诏乇丕賳 丕夭 丌賳 亘賴乇賴 賲蹖 亘乇蹖賲 - 賲孬賱丕 賲蹖 亘蹖賳蹖賲 讴爻蹖 賲乇丿賴 賵 亘乇丕蹖 鬲爻賱蹖 亘賴 亘丕夭賲丕賳丿诏丕賳 賲蹖 诏賵蹖蹖賲 賲乇诏 丨賯 丕爻鬲貨 倬爻 丕诏乇 賲孬賱丕 賴賲爻乇 禺賵丿賲丕賳 賴賲 賲乇丿 亘丕蹖丿 賴賲丕賳 丨乇賮 乇丕 亘賴 禺賵丿 亘夭賳蹖賲 賵 亘丿丕賳蹖賲 讴賴 丕蹖賳 趩蹖夭蹖 丕爻鬲 胤亘蹖毓蹖. 丕蹖賳 鬲毓乇蹖賮 丕夭 丕賲乇 胤亘蹖毓蹖 卮亘丕賴鬲 賴丕蹖蹖 亘丕 賯丕毓丿賴 蹖 胤賱丕卅蹖 賲卮賴賵乇 丿丕乇丿 丕賲丕 馗丕賴乇丕 蹖讴蹖 賳蹖爻鬲
丕倬蹖讴鬲鬲賵爻 亘乇 丿賵诏丕賳诏蹖 乇賵丨 賵 鬲賳 鬲兀讴蹖丿 丿丕乇丿貨 趩賳丕賳讴賴 賲蹖 诏賵蹖丿 囟毓賮 丕乇丕丿賴 丕乇鬲亘丕胤蹖 亘丕 亘蹖賲丕乇蹖 亘丿賳 賳丿丕乇丿 賵 賲蹖 鬲賵丕賳 亘蹖賲丕乇 亘賵丿 賵 丕乇丕丿賴 亘乇 倬匕蹖乇賮鬲賳 爻禺鬲蹖 賴丕 丿丕卮鬲. 丕氐賵賱丕 丕賵 賲毓鬲賯丿 丕爻鬲 賴賲賴 蹖 丕賲賵乇蹖 讴賴 丕夭 丌賳 賲丕 賳蹖爻鬲賳丿 - 讴賴 鬲賳 乇丕 賳蹖夭 卮丕賲賱 丕爻鬲 - 鬲賳賴丕 丕賲丕賳丕鬲蹖 賳夭丿 賲丕蹖賳丿. 丕夭 賴賲蹖賳 乇賵 丕诏乇 丕夭 丿爻鬲卮丕賳 丿丕丿蹖賲 鬲賳賴丕 亘丕蹖丿 亘诏賵蹖蹖賲 氐丕丨亘卮丕賳 丌賳賴丕 乇丕 倬爻 诏乇賮鬲賴 丕爻鬲
亘丿丕賳 讴賴 丕乇丕丿賴 蹖 禺賵蹖卮 乇丕 亘乇 賵賮丕賯 胤亘蹖毓鬲 丿丕卮鬲賳 賵 丿乇 讴丕乇 賲毓丕卮 賳蹖夭 賲乇丕賯亘鬲 讴乇丿賳貙 亘賴賲 乇丕爻鬲 賳蹖丕蹖賳丿 賵 囟乇賵乇鬲丕 亘賴 賴乇 蹖讴 讴賴 乇賵蹖 丌乇蹖貙 丌賳 丿蹖诏乇 丕夭 丿爻鬲 亘卮賵丿
丕倬蹖讴鬲鬲賵爻 亘賳蹖丕丿 賲賴賲蹖 亘乇丕蹖 丕蹖賳 禺賵卮亘蹖賳蹖 賴丕 賳爻亘鬲 亘賴 胤亘蹖毓鬲 丿丕乇丿 賵 丌賳 丕蹖賳讴賴 禺丿丕蹖丕賳蹖 毓丕丿賱 丿乇 倬爻 丕蹖賳 噩賴丕賳 丨讴賲 乇丕賳蹖 賲蹖 讴賳賳丿. 丕賵 亘賴 賳馗丕賲 丕丨爻賳 亘賵丿賳 毓丕賱賲 賲毓鬲賯丿 丕爻鬲. 丕賵 丨鬲蹖 毓賲賱 亘賴 丕賯鬲囟丕蹖 胤亘蹖毓鬲 乇丕 賳賵毓蹖 賵馗蹖賮賴 蹖 丕賱賴蹖 賲蹖 丿丕賳丿. 丕賱亘鬲賴 丕賵 賲毓鬲賯丿 賳蹖爻鬲 讴賴 賮蹖賱爻賵賮 賲賯丕賲 賴丕丿蹖 噩丕賲毓賴 乇丕 賳蹖夭 丿丕卮鬲賴 亘丕卮丿 - 亘賴 丕蹖賳 賲毓賳丕 讴賴 賲蹖 诏賵蹖丿 賮蹖賱爻賵賮 賳亘丕蹖丿 丕夭 賮賱爻賮赖 丕卮 丨乇賮蹖 亘夭賳丿 亘賱讴賴 亘丕蹖丿 亘丿丕賳 毓賲賱 讴賳丿. 賮蹖賱爻賵賮 鬲賳賴丕 亘丕蹖丿 亘乇丕蹖 禺賵丿 賮蹖賱爻賵賮 亘丕卮丿 賵 亘賯蹖賴 鬲賳賴丕 孬賲乇丕鬲 賮賱爻賮赖 丕卮 乇丕 亘亘蹖賳賳丿. 丕賵 賲毓鬲賯丿 丕爻鬲 賳賮爻 賵噩賵丿 賮蹖賱爻賵賮 禺賵蹖卮鬲賳 丿丕乇 亘乇丕蹖 噩丕賲毓 賲賮蹖丿 丕爻鬲 賵 賳亘丕蹖丿 丕賵 讴丕乇 丿蹖诏乇蹖 丕賳噩丕賲 丿賴丿
賲诏乇 倬賳丿丕乇蹖 讴賴 趩賵賳 丿乇 爻賱讴 丨讴蹖賲丕賳 丿乇丌蹖蹖 賴賲趩賳丕賳 鬲賵丕賳蹖 禺賵乇丿 賵 鬲賵丕賳蹖 禺賮鬲貙 賵 賲蹖賱 賵 讴乇丕賴蹖鬲 鬲賵 亘賴 賴賲丕賳 趩蹖夭賴丕 亘丕卮丿 讴賴 倬蹖卮 鬲乇 亘賵丿蹖責 賴蹖賴丕鬲! 亘丕蹖丿 亘蹖 禺賵丕亘蹖 賴丕 賵 乇賳噩 賴丕蹖 诏乇丕賳 賵 賮乇丕賯 丕賴賱 賵 毓蹖丕賱 鬲丨賲賱 讴賳蹖 賵 丕夭 睾賱丕賲蹖 丨賯蹖乇 丕賴丕賳鬲 亘蹖賳蹖 賵 乇賴诏匕乇丕賳 鬲乇丕 丕賮爻賵爻 讴賳賳丿 賵 賴賲賴 噩丕 夭蹖乇丿爻鬲 亘丕卮蹖 趩賴 丿乇 噩丕賴 賵 賲禺賮乇鬲 趩賴 丿乇 賲丨囟乇 賯囟丕鬲 賵 睾蹖乇賴... 亘毓亘丕乇丞 丕禺乇蹖 賮蹖賱爻賵賮 亘賵丿賳 賵 賮蹖賱爻賵賮 賳亘賵丿賳 丿乇 卮賯丕賯賳丿 賵 亘賴賲 賳鬲賵丕賳賳丿 丌賲丿
鬲賯丿蹖乇诏乇丕蹖蹖 賳爻亘蹖 丕夭 蹖讴 爻賵 賵 丕匕毓丕賳 亘賴 賮賴賲 賳丕賯氐 賲乇丿賲丕賳 丕夭 爻賵蹖 丿蹖诏乇貙 丕倬蹖讴鬲鬲賵爻 乇丕 亘賴 鬲爻丕賲丨 賵 鬲爻丕賴賱 賲蹖 讴卮丕賳丿. 丕賵 賲毓鬲賯丿 丕爻鬲 賳亘丕蹖丿 賲乇丿賲丕賳 乇丕 亘賴 诏賵賳賴 丕蹖 丕禺賱丕賯蹖 賯囟丕賵鬲 讴乇丿 亘賱讴賴 氐乇賮丕 亘丕蹖丿 亘賴 鬲賵氐蹖賮 賵丕賯毓蹖鬲 賴丕 倬乇丿丕禺鬲 夭蹖乇丕 賲丕 丕夭 毓賱賱 丕賳噩丕賲 丕賲賵乇 鬲賵爻胤 賲乇丿賲 賳丕丌诏丕賴蹖賲 賵 趩賴 亘爻丕 讴丕乇蹖 禺丕氐 丕夭 丿蹖丿 讴爻蹖 賲毓賯賵賱 賵 丕夭 丿蹖丿 讴爻 丿蹖诏乇蹖 賳丕賲毓賯賵賱 亘丕卮丿貨 丨讴賲 賵丕賯毓蹖 讴乇丿賳 亘賴 噩丕蹖 丨讴賲 丕禺賱丕賯蹖 亘丿丕賳 賲毓賳丕 丕爻鬲 讴賴 賲孬賱丕 丿夭丿 蹖丕 夭賳丕讴丕乇 蹖丕 ... 乇丕 丌丿賲 亘丿蹖 賳丿丕賳蹖賲 亘賱讴賴 亘诏賵蹖蹖賲 丕蹖賳 丿夭丿蹖 蹖丕 夭賳丕 蹖丕 ... 賮賱丕賳 鬲亘毓丕鬲 乇丕 丿丕乇丿
丕賵 賮賱爻賮赖 乇丕 爻賴 亘禺卮 賲蹖 丿丕賳丿: 賳禺爻鬲貙 毓賲賱 丕禺賱丕賯蹖貨 丿賵賲 毓賱賲 亘賴 毓賱賱 丕禺賱丕賯蹖 亘賵丿賳 蹖丕 賳亘賵丿賳 丕賲賵乇 - 趩蹖夭蹖 賲孬賱 賮賱爻賮赖 蹖 丕禺賱丕賯 -貨 賵 爻賵賲 毓賱賲 亘賴 趩诏賵賳诏蹖 丕爻鬲丿賱丕賱 賵 卮乇丕蹖胤 丌賳 - 趩蹖夭蹖 賴賲趩賵賳 賲賳胤賯. 丕賵 氐乇丕丨鬲丕 亘禺卮 賳禺爻鬲 乇丕 賲賴賲 鬲乇蹖賳 亘禺卮 賲蹖 卮賲丕乇丿 賵 賲毓鬲賯丿 丕爻鬲 爻賵賲蹖 丿乇 禺丿賲鬲 丿賵賲蹖 賵 丿賵賲蹖 丿乇 禺丿賲鬲 丕賵賱蹖 丕爻鬲. 亘乇丕蹖 賴賲蹖賳 亘賴 讴爻丕賳蹖 讴賴 亘賴 丿賵 賲乇丨賱賴 蹖 丌禺乇蹖 丕讴鬲賮丕 讴乇丿賴 丕賳丿 丕賲丕 毓賲賱 丕禺賱丕賯蹖 賳丿丕乇賳丿 賲蹖 鬲丕夭丿. 丕賵 亘賴 胤毓賳賴 亘賴 讴爻丕賳蹖 丕卮丕乇賴 賲蹖 讴賳丿 讴賴 亘賴 禺賵丿 賲蹖 亘丕賱賳丿 夭蹖乇丕 賲蹖 鬲賵丕賳賳丿 賲卮讴賱丕鬲 讴鬲丕亘 禺乇賵爻蹖倬賵爻 - 賮蹖賱爻賵賮 乇賵丕賯蹖 賲卮賴賵乇 - 乇丕 丿乇蹖丕亘賳丿貨 丕倬蹖讴鬲鬲賵爻 賲毓鬲賯丿 丕爻鬲 丕诏乇 禺乇賵爻蹖倬賵爻 讴鬲丕亘卮 乇丕 賯丕亘賱 賮賴賲 鬲乇 賲蹖 賳賵卮鬲 趩賳蹖賳 鬲賵賴賲丕鬲蹖 乇丕 卮丕賴丿 賳亘賵丿蹖賲. 丕賱亘鬲賴 丿乇 毓蹖賳 丨丕賱 丕賵 禺乇賵爻蹖倬賵爻 乇丕 賲蹖 爻鬲丕蹖丿 賵 丕賵 乇丕 鬲乇噩賲丕賳 胤亘蹖毓鬲 賲蹖 丿丕賳丿
乇賮鬲丕乇 賵 丕禺賱丕賯 讴爻蹖 讴賴 賮蹖賱爻賵賮 賳蹖爻鬲: 賵蹖 爻賵丿 賵 夭蹖丕賳 丕夭 禺賵蹖卮 賳噩賵蹖丿 賵 丕夭 亘乇賵賳 禺賵丕賴丿. 乇賮鬲丕乇 賵 丕禺賱丕賯 賮蹖賱爻賵賮: 賵蹖 爻賵丿 賵 夭蹖丕賳 禺賵蹖卮 噩夭 丕夭 禺賵蹖卮 趩卮賲 賳丿丕乇丿
丕賵 丕蹖賳 爻禺賳丕賳 乇丕 賲亘鬲賳蹖 亘乇 毓賯賱 賲蹖 丿丕賳丿 賵 卮禺氐蹖鬲 亘丕乇夭 賵 倬蹖卮賵丕蹖 丕蹖賳 胤乇蹖賯 丕夭 賳馗乇 丕賵 爻賯乇丕胤 丕爻鬲. 丕夭 賴賲蹖賳 乇賵爻鬲 讴賴 丕卮丕乇賴 蹖 丕賵 亘賴 囟乇賵乇鬲 鬲毓賯賱 丿乇 賲賵乇丿 賲賯丿賲丕鬲 賵 賳鬲丕蹖噩 讴丕乇賴丕 賯亘賱 丕夭 丕賳噩丕賲卮丕賳貙 丌賳 爻禺賳 爻賯乇丕胤 乇丕 亘賴 匕賴賳 賲蹖 丌賵乇丿 讴賴 賲蹖 诏賵蹖丿 夭賳丿诏蹖 賳蹖丕夭賲賵丿賴 丕乇夭卮 夭蹖爻鬲賳 賳丿丕乇丿
丕诏乇 ... 鬲讴賱蹖賮 禺賵蹖卮 乇丕 丿乇 乇賮鬲賳 丿丕賳蹖 亘乇賵 賵 亘丕 賴乇 倬蹖卮 丌賲丿蹖 亘乇丿亘丕乇蹖 倬蹖卮賴 讴賳 賵 賴乇诏夭 丿乇 丿賱 賲诏賵: "讴丕卮讴蹖 賳蹖丕賲丿賲蹖!"貨 趩賴 丕蹖賳 賯賵賱賽 讴爻蹖 丕爻鬲 讴賴 賮蹖賱爻賵賮 賳亘丕卮丿 賵 丕夭 賵賯丕蹖毓 禺丕乇噩蹖 亘賴 禺卮賲 丌蹖丿
丿乇 倬賳丿賴丕蹖 毓賲賱蹖 禺賵丿 賳蹖夭貙 亘丕 丕鬲讴丕 亘賴 丌賲賵夭賴 蹖 賮丕氐賱賴 蹖 乇賵丨 賵 鬲賳貙 丕讴鬲賮丕 亘賴 丨丿丕賯賱 賴丕 丿乇 夭賳丿诏蹖 乇丕 鬲乇賵蹖噩 賲蹖 讴賳丿 賵 賲毓鬲賯丿 丕爻鬲 丨鬲蹖 丕賳丿讴蹖 賮乇丕 乇賮鬲賳 丕夭 丨丿丕賯賱 賴丕 亘賴 賲毓賳丕蹖 賵乇賵丿 鬲卮賵蹖卮 賴丕 賵 鬲賳卮 賴丕 亘賴 夭賳丿诏蹖 丕爻鬲 賵 毓賱丕賵賴 亘乇 丌賳 丌夭丕丿蹖 丌丿賲蹖 丿乇 倬蹖 丌賳 丕夭 丕賵 爻賱亘 賲蹖 卮賵丿. 丕賵 賮蹖賱爻賵賮丕賳 乇丕 丕夭 丨卮乇 賵 賳卮乇 亘丕 睾蹖乇賮蹖賱爻賵賮丕賳 鬲丨匕蹖乇 賵 乇賮鬲賳 亘賴 賲賴賲丕賳蹖 賴丕蹖卮丕賳 乇丕 鬲賯亘蹖丨 賲蹖 讴賳丿
丕賵 賴賲趩賳蹖賳 丿乇 賳讴鬲賴 丕蹖 亘賴 丕禺賱丕賯 賲爻蹖丨蹖-讴丕賳鬲蹖 賳夭丿蹖讴 賲蹖 卮賵丿貙 丌賳噩丕 讴賴 賲蹖 诏賵蹖丿 賯丕毓丿賴 蹖 胤亘蹖毓鬲 讴賱蹖 丕爻鬲 賵 賯蹖丿 賳丿丕乇丿 丕夭 賴賲蹖賳 乇賵 賲孬賱丕 丕丨鬲乇丕賲 亘賴 倬丿乇 蹖锟斤拷 讴賲讴 亘賴 丿賵爻鬲 賲賯蹖丿 亘賴 丌賳 賳蹖爻鬲 讴賴 丌賳賴丕 丕賳爻丕賳 賴丕蹖 禺賵亘蹖 亘丕卮賳丿. 胤亘蹖毓鬲 丕丨鬲乇丕賲 賵 讴賲讴 乇丕 亘賴 胤賵乇 賲胤賱賯 禺賵丕爻鬲賴 丕爻鬲 賵 丌丿賲蹖 賳蹖夭 亘丕蹖丿 賲胤賱賯丕 丌賳 乇丕 丕賳噩丕賲 丿賴丿. 丕賵 丕蹖賳 賯賵丕賳蹖賳 賲胤賱賯 乇丕 讴賲讴蹖 亘乇丕蹖 丨賮馗 賳爻亘鬲 賴丕 賲蹖 丿丕賳丿 賲孬賱 賳爻亘鬲 倬丿乇蹖 蹖丕 賳爻亘鬲 丿賵爻鬲蹖 - 丿乇 賮讴乇 賲爻蹖丨蹖 賳爻亘鬲 賮乇夭賳丿 禺丿丕 亘賵丿賳 賵 丿乇 噩賴丕賳 讴丕賳鬲蹖 賳爻亘鬲 賲蹖丕賳 爻賵跇賴 蹖 丌夭丕丿 亘丕 爻賵跇賴 蹖 丌夭丕丿 丿蹖诏乇
丕賵 丿乇 噩丕蹖蹖 亘蹖 丕毓鬲賳丕蹖蹖 亘賴 胤毓賳賴 賴丕蹖 賲乇丿賲 乇丕 禺賵丕爻鬲丕乇 賲蹖 卮賵丿 賵 亘賴 丿賵 賲賵乇丿 丕夭 胤毓賳賴 賴丕蹖 賲乇丿賲 亘賴 賮蹖賱爻賵賮 - 丿乇 賵丕賯毓 賮蹖賱爻賵賮 乇賵丕賯蹖 - 丕卮丕乇賴 賲蹖 讴賳丿. 亘賴 賳馗乇賲 丕蹖賳 丿賵 賲賵乇丿 亘乇丕蹖 賳夭丿蹖讴 卮丿賳 亘賴 賮蹖賱爻賵賮丕賳 乇賵丕賯蹖 賲賮蹖丿賳丿貨 蹖讴蹖 丕夭 丕蹖賳 丿賵 丌賳 丕爻鬲 讴賴 賲乇丿賲 丕蹖賳 賮蹖賱爻賵賮丕賳 乇丕 賮蹖賱爻賵賮丕賳蹖 賳賵乇爻蹖丿賴 賲蹖 丿丕賳賳丿 - 讴爻丕賳蹖 讴賴 蹖讴 乇賵夭賴 賮蹖賱爻賵賮 卮丿賴 丕賳丿 - 賵 丿蹖诏乇蹖 丌賳讴賴 賲乇丿賲 丌賳賴丕 乇丕 丌丿賲蹖丕賳蹖 賳丕禺乇爻賳丿 - 賵 丕丨鬲賲丕賱丕 毓亘賵爻 - 賲蹖 卮賲丕乇賳丿. 丕蹖賳 賴乇 丿賵 趩蹖夭蹖 丕爻鬲 讴賴 毓賲賵賲 賲乇丿賲 丿乇 丕蹖賳 賮蹖賱爻賵賮丕賳 賲蹖 丿蹖丿賳丿: 讴爻丕賳蹖 讴賴 亘丿賵賳 丨囟賵乇 丿乇 噩賱爻丕鬲 丿乇爻 賵 丌讴丕丿賲蹖 賴丕 丿毓賵蹖 丨讴賲鬲 丿丕卮鬲賳丿 賵 賴賲賵丕乇賴 丨丕賱鬲蹖 賳丕禺乇爻賳丿 賵 毓亘賵爻 乇丕 丿乇 趩賴乇賴 賴丕蹖卮丕賳 丨賮馗 賲蹖 讴乇丿賳丿
丕賵乇蹖倬蹖丿爻: 讴爻蹖 讴賴 胤賵毓丕 - 亘賴 丕禺鬲蹖丕乇 賵 亘丿賵賳 夭賵乇 - 噩蹖乇 乇丕 诏乇丿賳 賳賴丿貙 亘賴 丕毓鬲賯丕丿 賲丕 禺乇丿賲賳丿 丕爻鬲 賵 丕爻乇丕乇 禺丿丕卅蹖 賲蹖 丿丕賳丿
爻賯乇丕胤: 丕賲丕 丕蹖 讴乇蹖鬲賵賳! 丕诏乇 禺丿丕蹖丕賳 趩賳蹖賳 禺賵丕爻鬲賴 丕賳丿 趩賳蹖賳 亘丕丿! 丌賳蹖鬲賵爻 賵 賲賱蹖鬲賵爻 - 丿賵 爻禺賳乇丕賳 賲禺丕賱賮 爻賯乇丕胤 丿乇 丿丕丿诏丕賴 - 賲乇丕 鬲賵丕賳賳丿 讴卮鬲 丕賲丕 賲乇丕 乇賳锟斤拷蹖 賳鬲賵丕賳賳丿 乇爻丕賳蹖丿
January 5, 2019
No man is free who is not master of himself. -Epictetus
It's something worth remembering on the 4th of July. Independence Day.
"Forgive Over and Over and Over.""Never suppress a generous impulse." One of the greatest books of philosophy I've ever read. It is more of a reinterpretation of the Stoic philosopher Epictetus than a straight academic translation but it wonderfully conveys the wisdom of a a great philosopher who was born a slave. If you ever find yourself at a point in your life when everything is out of your control, this book is wonderfully soothing. We can't control all the events in our lives, but we can choose how we react to them. Sometimes, that's the only freedom we have left.
This was my favorite passage in the entire book. I've pondered it often. Of course, there are some people it's very hard to forgive. Usually when they try to have you killed it does put a strain on one's generosity but in ordinary circumstances sound advice.
FORGIVE OVER AND OVER AND OVER
Generally, we're all doing the best we can.
When someone speaks to you curtly, disregards what you say, performs what seems to be a thoughtless gesture or even an outright evil act, think to yourself, "If I were that person and had endured the same trials, borne the same heartbreaks, had the same parents, and so on, I probably would have done or said the same thing." We are not privy to the stories behind people's actions, so we should be patient with others and suspend our judgment of them, recognizing the limits of our understanding. It does not mean we condone evil deeds or endorse the idea that different actions carry the same moral weight.
When people do not act as you would wish them to, exercise the muscles of your good nature by shrugging your shoulders and saying to yourself "Oh well." Then let the incident go.
Try, also, to be as kind to yourself as possible. Do not measure yourself against others or even against your ideal self. Human betterment is a gradual, two-steps-forward, one-step-back effort.
Forgive others for their misdeeds over and over again. This gesture fosters inner peace. Forgive yourself over and over and over again. Then try to do better next the time.
It's something worth remembering on the 4th of July. Independence Day.
"Forgive Over and Over and Over.""Never suppress a generous impulse." One of the greatest books of philosophy I've ever read. It is more of a reinterpretation of the Stoic philosopher Epictetus than a straight academic translation but it wonderfully conveys the wisdom of a a great philosopher who was born a slave. If you ever find yourself at a point in your life when everything is out of your control, this book is wonderfully soothing. We can't control all the events in our lives, but we can choose how we react to them. Sometimes, that's the only freedom we have left.
This was my favorite passage in the entire book. I've pondered it often. Of course, there are some people it's very hard to forgive. Usually when they try to have you killed it does put a strain on one's generosity but in ordinary circumstances sound advice.
FORGIVE OVER AND OVER AND OVER
Generally, we're all doing the best we can.
When someone speaks to you curtly, disregards what you say, performs what seems to be a thoughtless gesture or even an outright evil act, think to yourself, "If I were that person and had endured the same trials, borne the same heartbreaks, had the same parents, and so on, I probably would have done or said the same thing." We are not privy to the stories behind people's actions, so we should be patient with others and suspend our judgment of them, recognizing the limits of our understanding. It does not mean we condone evil deeds or endorse the idea that different actions carry the same moral weight.
When people do not act as you would wish them to, exercise the muscles of your good nature by shrugging your shoulders and saying to yourself "Oh well." Then let the incident go.
Try, also, to be as kind to yourself as possible. Do not measure yourself against others or even against your ideal self. Human betterment is a gradual, two-steps-forward, one-step-back effort.
Forgive others for their misdeeds over and over again. This gesture fosters inner peace. Forgive yourself over and over and over again. Then try to do better next the time.
October 11, 2024
Our minds are forever jumping to conclusions, manufacturing and interpreting signs that aren't there.
Assume, instead, that everything that happens to you does so for some good. That if you decided to be lucky, you are lucky. All events contain an advantage for you - if you look for it! (PG 25)
Such a quotable book! But honestly, felt like a fortune cookie 馃 of a book. It was very self-help and I hate self-help books. But lots of it also made sense.
The book says "A New Interpretation by Sharon Lebell" so I wonder how much she actually included in her interpretation and how much was taken out. It was almost too simple. Like that annoying know-it-all friend we have.
You: Man, my dad is such a jerk. He just can't help me ever!
"That Friend": Things and people are not what we wish them to be nor what they seem to be. They are what they are.
You: Can't you just let me vent?!
Basically, don't get mad. Just ignore people's ugliness. Pretend they didn't slight you and always be happy for people. Have pity and be better than them. So pretend you're a robot like that girl in "Small Wonders."
Some chapters only had one sentence. What can you do with this?
Things Jesus encourages us to be already.
It's a fine little pocketbook of a book if you just need to have a little reminder to not be a douchebag or a piece of caca but that's not fair of douchebags to not have to read this.... Just saying.
Gift this to the as$h0le in your life. Christmas is around the corner....
Assume, instead, that everything that happens to you does so for some good. That if you decided to be lucky, you are lucky. All events contain an advantage for you - if you look for it! (PG 25)
Such a quotable book! But honestly, felt like a fortune cookie 馃 of a book. It was very self-help and I hate self-help books. But lots of it also made sense.
The book says "A New Interpretation by Sharon Lebell" so I wonder how much she actually included in her interpretation and how much was taken out. It was almost too simple. Like that annoying know-it-all friend we have.
You: Man, my dad is such a jerk. He just can't help me ever!
"That Friend": Things and people are not what we wish them to be nor what they seem to be. They are what they are.
You: Can't you just let me vent?!
Basically, don't get mad. Just ignore people's ugliness. Pretend they didn't slight you and always be happy for people. Have pity and be better than them. So pretend you're a robot like that girl in "Small Wonders."
Some chapters only had one sentence. What can you do with this?
Things Jesus encourages us to be already.
It's a fine little pocketbook of a book if you just need to have a little reminder to not be a douchebag or a piece of caca but that's not fair of douchebags to not have to read this.... Just saying.
Gift this to the as$h0le in your life. Christmas is around the corner....
November 21, 2020
Manualul este o carte-carnetel, de vreo 60 de pagini, cu o introducere foarte interesanta , realizata de Andrei Plesu, cu cateva pagini albe, unde iti poti scrie gandurile/reflectiile si cu cateva pagini la sfarsit, de prezentare a lui Epictet.
Am aflat astfel ca Epictet nu este un nume propriu-zis, ci o porecla prin care se defineste ststutul de sclav : epictetos inseamna dobandit".
Mi a facut placere sa o citesc, si avand in vedere cat este de mica, o sa o iau cu mine in geanta, sa o deschid din cand in cand.
"Din toate cele ce sunt, unele depind de noi, altele nu depind de noi. De noi depind gandul, avantul, pornirea, respingerea si intr-un cuvant, cate sunt lucrurile noastre. Nu depind de noi trupul, propiretatea , faima, functiile si, intr-un cuvant, cate nu sunt lucrurile noastre".
"Pe oameni ii tulbura nu ce se intampla, ci gandurile lor legate de ce se intampla; nu este deloc inspaimantatoare, de pilda moartea, ci parerea in privinta mortii : pentru ca daca acessta este inspaimantatoare, atunci si moartea este."
" aminteste-ti ca invinuirile sau loviturile nu ofenseaza in sine, ci parerea ta despre ele resimte ofensa. Ori de cate ori cineva te infurie, sa stii ca gandul tau ti a adus supararea".
Am aflat astfel ca Epictet nu este un nume propriu-zis, ci o porecla prin care se defineste ststutul de sclav : epictetos inseamna dobandit".
Mi a facut placere sa o citesc, si avand in vedere cat este de mica, o sa o iau cu mine in geanta, sa o deschid din cand in cand.
"Din toate cele ce sunt, unele depind de noi, altele nu depind de noi. De noi depind gandul, avantul, pornirea, respingerea si intr-un cuvant, cate sunt lucrurile noastre. Nu depind de noi trupul, propiretatea , faima, functiile si, intr-un cuvant, cate nu sunt lucrurile noastre".
"Pe oameni ii tulbura nu ce se intampla, ci gandurile lor legate de ce se intampla; nu este deloc inspaimantatoare, de pilda moartea, ci parerea in privinta mortii : pentru ca daca acessta este inspaimantatoare, atunci si moartea este."
" aminteste-ti ca invinuirile sau loviturile nu ofenseaza in sine, ci parerea ta despre ele resimte ofensa. Ori de cate ori cineva te infurie, sa stii ca gandul tau ti a adus supararea".
March 6, 2021
And I thought philosophical pessimists would be bad at parties...This guy could put a damper on a party pretty quickly, or not even show up--more likely.
I also don't know why he was against drinking cold water. It's good for the metabolism!
Anyway, the tenets of this work are solid. The way they are presented is not as facile as Aurelius' Meditations, though the emperor owes quite a bit to Epictetus.
Stoicism is valuable, but adhering to some of it might prove difficult. Calmly bearing the death of your spouse or one of your children, though logical, is not possible for most. Stoicism must certainly be seen as akin to pessimism, no matter what modern stoics might say.
I also don't know why he was against drinking cold water. It's good for the metabolism!
Anyway, the tenets of this work are solid. The way they are presented is not as facile as Aurelius' Meditations, though the emperor owes quite a bit to Epictetus.
Stoicism is valuable, but adhering to some of it might prove difficult. Calmly bearing the death of your spouse or one of your children, though logical, is not possible for most. Stoicism must certainly be seen as akin to pessimism, no matter what modern stoics might say.
August 31, 2020
丨賷賳 兀賳賴賷鬲 賯乇丕亍丞 賰鬲丕亘 賯賱賯 丕賱爻毓賷 廿賱賶 賲賰丕賳丞
賵 兀孬賳丕亍 賳賯丕卮 賲爻丕卅賷 賯丕賱 兀丨丿 兀氐丿賯丕亍 兀賳 賲丐賱賮 丕賱賰鬲丕亘 丌賱丕賳 賷賳鬲賲賷 丕賱賶 丕賱賮賱爻賮丞 丕賱乇賵丕賯賷丞.
兀孬丕乇鬲 廿賳鬲亘丕賴賷 賴匕賴 賲賱丕丨馗丞 .
孬賲 丕賯鬲乇丨 毓賱賷賰 賰鬲丕亘 賷毓鬲亘乇 鬲賱禺賷氐賸丕 賱丕賮賰丕乇賴賲...
..
賵賰丕賳 丕賱賰鬲丕亘 賲禺鬲氐乇賸丕 乇丕卅毓 賵 賲卮噩毓 賵 賲賮賷丿..
噩匕亘 廿賳鬲亘丕賴賷 孬賱丕孬 賳賯丕胤 賮賷 賴匕賴 丕賱賮賱爻賮丞 :
馃枃廿賳 丕睾賱亘 乇賵丕丿 丕賱鬲賳賲賷丞 丕賱亘卮乇賷丞 賷爻鬲毓賲賱賵賳 賳賮爻 賲氐胤賱丨丕鬲 賵 丕賱賲賮丕賴賷賲 賴匕賴 丕賱賲丿乇爻丞
賲孬賱:
賱丕 鬲噩毓賱 丕賳胤亘丕毓丕鬲賰 鬲丐孬乇 毓賱賶 丕賱賮毓賱
賱丕 鬲亘丕賱睾 賮賷 乇丿 賮毓賱賰
..
馃枃賳賯胤丞 丕賱孬丕賳賷丞 丕鬲賮丕賯 亘賷賳賴賲 賵 亘賷賳 丕賱睾賱丕丞 丕賱賲鬲氐賵賮丞 丕賱鬲賷 鬲賳丕丿賷
亘賵丨丿丞 丕賱賵噩賵丿 賵 鬲賯亘賱 賰賱 丕爻丕亍丕鬲 亘賴丿賵亍 兀賯乇亘 丕賱賶 丕賱爻賱亘賷丞 賵 丕賱賱丕賲亘丕賱丕丞..
鬲卮丕亘賴 亘賷賳賴丕 賵 亘賷賳 丕賱賲賵賯賮 丕賱丕爻賱丕賲賷 賲賳 賳亘匕 丕賱爻毓賷 丕賱賶 丕賱賲賰丕賳丞 賱丕噩賱 毓賷賵賳 丕賱丌禺乇賷賳
丕賱乇賷丕亍)
16/箩耻颈濒濒别迟/20馃彇馃彇
賵 兀孬賳丕亍 賳賯丕卮 賲爻丕卅賷 賯丕賱 兀丨丿 兀氐丿賯丕亍 兀賳 賲丐賱賮 丕賱賰鬲丕亘 丌賱丕賳 賷賳鬲賲賷 丕賱賶 丕賱賮賱爻賮丞 丕賱乇賵丕賯賷丞.
兀孬丕乇鬲 廿賳鬲亘丕賴賷 賴匕賴 賲賱丕丨馗丞 .
孬賲 丕賯鬲乇丨 毓賱賷賰 賰鬲丕亘 賷毓鬲亘乇 鬲賱禺賷氐賸丕 賱丕賮賰丕乇賴賲...
..
賵賰丕賳 丕賱賰鬲丕亘 賲禺鬲氐乇賸丕 乇丕卅毓 賵 賲卮噩毓 賵 賲賮賷丿..
噩匕亘 廿賳鬲亘丕賴賷 孬賱丕孬 賳賯丕胤 賮賷 賴匕賴 丕賱賮賱爻賮丞 :
馃枃廿賳 丕睾賱亘 乇賵丕丿 丕賱鬲賳賲賷丞 丕賱亘卮乇賷丞 賷爻鬲毓賲賱賵賳 賳賮爻 賲氐胤賱丨丕鬲 賵 丕賱賲賮丕賴賷賲 賴匕賴 丕賱賲丿乇爻丞
賲孬賱:
賱丕 鬲噩毓賱 丕賳胤亘丕毓丕鬲賰 鬲丐孬乇 毓賱賶 丕賱賮毓賱
賱丕 鬲亘丕賱睾 賮賷 乇丿 賮毓賱賰
..
馃枃賳賯胤丞 丕賱孬丕賳賷丞 丕鬲賮丕賯 亘賷賳賴賲 賵 亘賷賳 丕賱睾賱丕丞 丕賱賲鬲氐賵賮丞 丕賱鬲賷 鬲賳丕丿賷
亘賵丨丿丞 丕賱賵噩賵丿 賵 鬲賯亘賱 賰賱 丕爻丕亍丕鬲 亘賴丿賵亍 兀賯乇亘 丕賱賶 丕賱爻賱亘賷丞 賵 丕賱賱丕賲亘丕賱丕丞..
鬲卮丕亘賴 亘賷賳賴丕 賵 亘賷賳 丕賱賲賵賯賮 丕賱丕爻賱丕賲賷 賲賳 賳亘匕 丕賱爻毓賷 丕賱賶 丕賱賲賰丕賳丞 賱丕噩賱 毓賷賵賳 丕賱丌禺乇賷賳
丕賱乇賷丕亍)
16/箩耻颈濒濒别迟/20馃彇馃彇
December 26, 2017
A Wonderful Translation
I'm a sucker for plainly written translations, and this exceeds expectations. As for the content, while you probably won't agree with every maxim (I didn't), there's no question you'll find several passages that will push you toward meaningful change in your life.
I'm a sucker for plainly written translations, and this exceeds expectations. As for the content, while you probably won't agree with every maxim (I didn't), there's no question you'll find several passages that will push you toward meaningful change in your life.
April 30, 2021
There is some great wisdom and advice in this book. I was intrigued. Stoicism seems a philosophy worth learning about in this often superficial age.
March 6, 2023
Pentru a putea face fa葲膬 la toat膬 durerea ce pulseaz膬 zi de zi 卯n jurul nostru, o anumit膬 doz膬 de stoicism este indispensabil膬. A葯a c膬 am decis s膬-mi administrez una la prescrip葲ia lui Epictet. Efectul a fost brutal, f膬r膬 efecte sedative, urmat de o lung膬 perioad膬 de convalescen葲膬.
Dac膬 e s膬 m膬 exprim mai exact "Manualul" lui Epictet este un ghid de supravie葲uire psiho-emotional膬 卯ntr-o lume plin膬 de angoas膬.
馃摉 "Pe oameni 卯i tulbur膬 nu ce se 卯nt芒mpl膬, ci g芒ndurile lor legate de ce se 卯nt芒mpl膬."
馃摉 "Nu c膬uta ca lucrurile s膬 se 卯nf膬ptuiasc膬 dup膬 cum vrei, ci s膬 vrei s膬 se 卯mplineasc膬 dup膬 firea lor 葯i tu s膬-葲i g膬se葯ti lini葯tea."
Cu toate acestea, unele 卯nv膬葲膬minte ale marelui filosof denot膬 un stoicism suprem, care pe mine personal m膬 dep膬葯e葯te :
馃摉 "Dac膬 卯葲i 卯mbr膬葲i葯ezi copilul sau so葲ia, spune c膬 卯mbr膬葲i葯ezi o f膬ptur膬 muritoare: c芒nd moare, nu vei fi tulburat."
Ra葲ional pot concepe acest fapt, emo葲ional mi-e 卯ns膬 imposibil. 脦ntruc芒t atunci c芒nd pierzi un om drag nici un curent filosofic nu e capabil s膬-葲i curme suferin葲a...
Dar bine, p芒n膬 la urm膬 卯n filosofie nu e loc de sentimente, a葯a c膬 fiin葲ele mai sensibile nu au dec芒t s膬 reduc膬 consumul de stoicism, cinism, nihilism, 葯i alte remedii filosofice ce pot prezenta reac葲ii adverse...
葰in s膬 transcriu o ultim膬 idee care mi s-a pliat pe suflet :
馃摉 "Aminte葯te-葲i c膬 e葯ti actor 卯ntr-o pies膬 de teatru, iar autorul alege varianta pe care o dore葯te: scurt膬, dac膬 o vrea scurt膬; lung膬, dac膬 o vrea lung膬; dac膬 vrea s膬 joci rolul unui s膬rman, trebuie s膬 卯l joci c芒t de bine po葲i - la fel, dac膬 te vrea 卯n rol de infirm, sau de magistrat, sau de om s膬rac cu duhul. Treaba ta este s膬 joci cu onestitate ce 葲i s-a dat: alegerea e 卯n puterea altuia."
(Manualul / Epictet; trad. de Ioana Costa. - Bucure葯ti: Editura Seneca Lucius Annaeus, 2015)
PS. Cu siguran葲膬 este o carte la care po葲i reveni ori de c芒te ori ai senza葲ia c膬 lumea ta se n膬ruie, c膬 totul 葲i se strecoar膬 printre degete, c膬 nu mai e葯ti st膬p芒n pe nimic, iar tot ce-葲i dore葯ti este s膬 r膬m芒i barem st膬p芒n pe sine...
Dac膬 e s膬 m膬 exprim mai exact "Manualul" lui Epictet este un ghid de supravie葲uire psiho-emotional膬 卯ntr-o lume plin膬 de angoas膬.
馃摉 "Pe oameni 卯i tulbur膬 nu ce se 卯nt芒mpl膬, ci g芒ndurile lor legate de ce se 卯nt芒mpl膬."
馃摉 "Nu c膬uta ca lucrurile s膬 se 卯nf膬ptuiasc膬 dup膬 cum vrei, ci s膬 vrei s膬 se 卯mplineasc膬 dup膬 firea lor 葯i tu s膬-葲i g膬se葯ti lini葯tea."
Cu toate acestea, unele 卯nv膬葲膬minte ale marelui filosof denot膬 un stoicism suprem, care pe mine personal m膬 dep膬葯e葯te :
馃摉 "Dac膬 卯葲i 卯mbr膬葲i葯ezi copilul sau so葲ia, spune c膬 卯mbr膬葲i葯ezi o f膬ptur膬 muritoare: c芒nd moare, nu vei fi tulburat."
Ra葲ional pot concepe acest fapt, emo葲ional mi-e 卯ns膬 imposibil. 脦ntruc芒t atunci c芒nd pierzi un om drag nici un curent filosofic nu e capabil s膬-葲i curme suferin葲a...
Dar bine, p芒n膬 la urm膬 卯n filosofie nu e loc de sentimente, a葯a c膬 fiin葲ele mai sensibile nu au dec芒t s膬 reduc膬 consumul de stoicism, cinism, nihilism, 葯i alte remedii filosofice ce pot prezenta reac葲ii adverse...
葰in s膬 transcriu o ultim膬 idee care mi s-a pliat pe suflet :
馃摉 "Aminte葯te-葲i c膬 e葯ti actor 卯ntr-o pies膬 de teatru, iar autorul alege varianta pe care o dore葯te: scurt膬, dac膬 o vrea scurt膬; lung膬, dac膬 o vrea lung膬; dac膬 vrea s膬 joci rolul unui s膬rman, trebuie s膬 卯l joci c芒t de bine po葲i - la fel, dac膬 te vrea 卯n rol de infirm, sau de magistrat, sau de om s膬rac cu duhul. Treaba ta este s膬 joci cu onestitate ce 葲i s-a dat: alegerea e 卯n puterea altuia."
(Manualul / Epictet; trad. de Ioana Costa. - Bucure葯ti: Editura Seneca Lucius Annaeus, 2015)
PS. Cu siguran葲膬 este o carte la care po葲i reveni ori de c芒te ori ai senza葲ia c膬 lumea ta se n膬ruie, c膬 totul 葲i se strecoar膬 printre degete, c膬 nu mai e葯ti st膬p芒n pe nimic, iar tot ce-葲i dore葯ti este s膬 r膬m芒i barem st膬p芒n pe sine...
May 9, 2025
Epictetus's Enchiridion (or Handbook) is a framework and philosophy advocating that virtue is the sole path to true happiness. The Handbook is a distillation of his wisdom compiled by his student Arrian of Nicomedia, not by Epictetus himself, and is representative of Stoic philosophy. Epictetus's Handbook offers guidance on practicing virtue by focusing on what is within our control and cultivating inner resilience.
The key teaching to accept what cannot be controlled and to reduce attachment to external outcomes resonated with me, but another insight lingered after I read the book. Namely, he warns against superfluous pursuits and indecision--how we change many roles instead of making deliberate choices and giving ourselves fully to a project. Thus, we end up like apes, only imitating everything we see rather than choosing a role and playing it fully. That is, becoming masters of a chosen field.
Broadly speaking, Stoicism is part of the ethical theory of happiness called eudaimonia. Other schools of thought that belong to this view, each with their own distinctive traits, are Aristotle's ethics, Platonism, Socratism, and the Cynics. Opposed to this is the other ethical theory called hedonia, represented most notably by Epicureanism, and also by the Cyrenaics.
Eudaimonia and hedonia represent two distinct approaches to happiness, though they differ in their sources. Eudaimonia emphasizes meaning, purpose, and personal growth, while hedonia focuses on pleasure (physical and/or psychological), immediate gratification, and avoidance of pain.
What's critical in the contemporary context is that emerging studies correlate eudaimonic and hedonic happiness with neuroscience. Eudaimonic happiness is linked with the serotonergic system of the brain, which fosters contentment and stability, reduces fear and craving, and enhances resilience. This is achieved through pursuing virtue, meaning, and long-term fulfillment. Activities that contribute to eudaimonic happiness include deep and meaningful work, fulfilling relationships, meditation, and mindfulness.
On the other hand, hedonic happiness is achieved through immediate gratification and external rewards (pleasure, success, wealth, stimulation). It is linked with the dopaminergic system of the brain, which drives pleasure-seeking, reward-seeking, novelty-seeking, and impulsivity. Activities that contribute to hedonic happiness include social media (damn those reels), gambling, consumerism, and excessive masturbation. The growing pornification of our society certainly isn't helping anyone.
In conclusion, Epictetus's Handbook remains startlingly relevant today. It's a call to stop worrying about what we cannot control, to stop living other people's lives by imitating them like apes, and instead roll up our sleeves and get our hands dirty by committing deeply to what is important and meaningful.
The key teaching to accept what cannot be controlled and to reduce attachment to external outcomes resonated with me, but another insight lingered after I read the book. Namely, he warns against superfluous pursuits and indecision--how we change many roles instead of making deliberate choices and giving ourselves fully to a project. Thus, we end up like apes, only imitating everything we see rather than choosing a role and playing it fully. That is, becoming masters of a chosen field.
Broadly speaking, Stoicism is part of the ethical theory of happiness called eudaimonia. Other schools of thought that belong to this view, each with their own distinctive traits, are Aristotle's ethics, Platonism, Socratism, and the Cynics. Opposed to this is the other ethical theory called hedonia, represented most notably by Epicureanism, and also by the Cyrenaics.
Eudaimonia and hedonia represent two distinct approaches to happiness, though they differ in their sources. Eudaimonia emphasizes meaning, purpose, and personal growth, while hedonia focuses on pleasure (physical and/or psychological), immediate gratification, and avoidance of pain.
What's critical in the contemporary context is that emerging studies correlate eudaimonic and hedonic happiness with neuroscience. Eudaimonic happiness is linked with the serotonergic system of the brain, which fosters contentment and stability, reduces fear and craving, and enhances resilience. This is achieved through pursuing virtue, meaning, and long-term fulfillment. Activities that contribute to eudaimonic happiness include deep and meaningful work, fulfilling relationships, meditation, and mindfulness.
On the other hand, hedonic happiness is achieved through immediate gratification and external rewards (pleasure, success, wealth, stimulation). It is linked with the dopaminergic system of the brain, which drives pleasure-seeking, reward-seeking, novelty-seeking, and impulsivity. Activities that contribute to hedonic happiness include social media (damn those reels), gambling, consumerism, and excessive masturbation. The growing pornification of our society certainly isn't helping anyone.
In conclusion, Epictetus's Handbook remains startlingly relevant today. It's a call to stop worrying about what we cannot control, to stop living other people's lives by imitating them like apes, and instead roll up our sleeves and get our hands dirty by committing deeply to what is important and meaningful.
March 1, 2022
Epictetus was one of only two slaves George Orwell stated he could remember the names of in his essay "Visions of a Totalitarian Future".
Epictetus became one of the three great Stoic philosophers of Rome along with Seneca and Marcus Aurelius.
This book is tremendous as it makes Stoic philosophy easily understandable to the layman.
Epictetus isn't trying to prove how clever he is in this book or make complicated arguments about his beliefs, he just tells you what to aim for in certain situations.
Some of my favourite lines:
It is not events that disturb people, it is their judgements concerning them.
Don't hope that events will turn out the way you want, welcome events in whichever way they happen: this is the path to peace.
Remember that you are an actor in a play, the nature of which is up to the director to decide.
Epictetus became one of the three great Stoic philosophers of Rome along with Seneca and Marcus Aurelius.
This book is tremendous as it makes Stoic philosophy easily understandable to the layman.
Epictetus isn't trying to prove how clever he is in this book or make complicated arguments about his beliefs, he just tells you what to aim for in certain situations.
Some of my favourite lines:
It is not events that disturb people, it is their judgements concerning them.
Don't hope that events will turn out the way you want, welcome events in whichever way they happen: this is the path to peace.
Remember that you are an actor in a play, the nature of which is up to the director to decide.
May 18, 2021
La traduzione del Leopardi ci consente di avvicinare l'etica stoica in una delle pi霉 semplici, ma esaustive formulazioni. La ricerca dell'apatia, dell'atarassia, delle vie per liberarsi dalle passioni e dagli ostacoli che contrastano la serenit脿 spirituale, viene racchiusa, in forma quanto mai concisa, in queste brevi pagine, che aprono non solo uno spiraglio sulle incertezze che contraddistinsero l'Et脿 Ellenistica, ma anche sulla strenua ricerca che da sempre l'uomo compie nella speranza di porsi al riparo dalle avversit脿.
April 2, 2020
Ti岷縫 t峄 膽i s芒u v脿o ch峄� ngh末a kh岷痗 k峄�, m矛nh 膽峄峜 Ngh峄� thu岷璽 s峄憂g trong s峄� b矛nh an l岷� th瓢峄漬g.
Tri岷縯 l铆 kh岷痗 k峄� l脿m thay 膽峄昳 kh谩 nhi峄乽 g贸c nh矛n c峄 tri岷縯 h峄峜 ph瓢啤ng T芒y, v峄憂 膽瓢峄 cho l脿 kh么 c峄﹏g, nhi峄乽 l铆 lu岷璶.
M矛nh th铆ch c谩ch m脿 Epictetus n贸i v峄� s峄� t峄慽 h岷璾 (thi锚n nhi锚n) 岷h h瓢峄焠g th岷� n脿o t峄沬 v峄沬 l峄慽 s峄憂g c峄 con ng瓢峄漣. V脿 con ng瓢峄漣 ch峄� n锚n quan s谩t v脿 h貌a thu岷璶 v峄沬 t峄� nhi锚n, 膽峄� mang l岷 m峄檛 cu峄檆 s峄憂g b矛nh an l芒u d脿i v峄� n峄檌 t芒m.
M矛nh mua cu峄憂 n脿y h峄搃 2017, khi b岷痶 膽岷 膽峄峜 c谩c d貌ng s谩ch t芒m linh. V岷瓂 m脿 t峄沬 t岷璶 h啤n 3 n膬m sau m峄沬 c贸 d峄媝 膽峄峜 l岷. C农ng hay. H峄搃 膽贸 膽峄峜 ch岷痗 c农ng kh么ng hi峄僽 膽瓢峄 g矛 nhi峄乽 cho l岷痬.
Tri岷縯 l铆 kh岷痗 k峄� l脿m thay 膽峄昳 kh谩 nhi峄乽 g贸c nh矛n c峄 tri岷縯 h峄峜 ph瓢啤ng T芒y, v峄憂 膽瓢峄 cho l脿 kh么 c峄﹏g, nhi峄乽 l铆 lu岷璶.
M矛nh th铆ch c谩ch m脿 Epictetus n贸i v峄� s峄� t峄慽 h岷璾 (thi锚n nhi锚n) 岷h h瓢峄焠g th岷� n脿o t峄沬 v峄沬 l峄慽 s峄憂g c峄 con ng瓢峄漣. V脿 con ng瓢峄漣 ch峄� n锚n quan s谩t v脿 h貌a thu岷璶 v峄沬 t峄� nhi锚n, 膽峄� mang l岷 m峄檛 cu峄檆 s峄憂g b矛nh an l芒u d脿i v峄� n峄檌 t芒m.
M矛nh mua cu峄憂 n脿y h峄搃 2017, khi b岷痶 膽岷 膽峄峜 c谩c d貌ng s谩ch t芒m linh. V岷瓂 m脿 t峄沬 t岷璶 h啤n 3 n膬m sau m峄沬 c贸 d峄媝 膽峄峜 l岷. C农ng hay. H峄搃 膽贸 膽峄峜 ch岷痗 c农ng kh么ng hi峄僽 膽瓢峄 g矛 nhi峄乽 cho l岷痬.
November 15, 2019
" 兀賱賷爻 賲賳 丕賱毓亘賵丿賷丞 兀賳 鬲賮毓賱 卮賷卅丕 囟丿 廿乇丕丿鬲賰 責 - 廿亘賰鬲賷鬲賵爻 "
噩賲毓 丕賱丿賰鬲賵乇 毓丕丿賱 賲氐胤賮賷 丕睾賱亘 丕賱賳氐丕卅丨 賵丕賱賲丨丕丿孬丕鬲 丕賱鬲賷 丿丕乇鬲 亘賷賳 廿亘賰賷鬲賵爻 賵鬲賱丕賲賷匕鬲賴 丕賵 丕卮禺丕氐 賵賴賲賷賷賳 丕禺鬲賱賯賴賲 丕亘賰鬲賷鬲賵爻 賳賮爻賴 賱鬲賵囟賷丨 賵噩賴丞 賳馗乇賴
廿亘賰鬲賷鬲賵爻 賴賵 丕丨丿 丕毓賲丿丞 丕賱賮賱爻賱賮丞 丕賱乇賵丕賯賷丞 丕賱鬲賷 賯丕賲鬲 毓賱賷 丕賱氐亘乇 賵丕賱鬲爻賱賷賲 亘丕賱兀賲乇 丕賱賵丕賯毓 賵丕賱夭賴丿 賮賷 丕賱丨賷丕丞 賯丿 鬲賰賵賳 丕賱氐賵賮賷丞 賴賷 丕賯乇亘 丕賱賲丿丕乇爻 賱賴丕 賮賷 丕賱卮乇賯 丕賱丕賵爻胤 貙 丕賱賮賱爻賮丞 丕賱乇賵丕賯賷丞 賱賲賳 賱丕 賷毓乇賮賴丕 賴賷 賮賱爻賮丞 丕賱丕賳丿賲丕噩 賲毓 丕賱胤亘賷毓丞 賵丕賱爻賷乇 賲毓賴丕 丕賷 鬲賯亘賱 丕賱禺賷乇 賵丕賱卮乇 丕賱賵丕賯毓 毓賱賷 丕賱廿賳爻丕賳 毓賱賷 丕賳賴丕 毓賵丕賲賱 禺丕乇噩賷丞 貙 賱賷爻 毓賱賷 丕賱賮賷賱爻賵賮 丕賳 賷卮睾賱 鬲賮賰賷乇賴 亘賴丕 賮賰賱 賲丕 賴賵 禺丕乇噩賷 - 賲賳 賮毓賱 卮禺氐 丕禺乇 - 賴賵 禺丕乇噩 毓賳 賯丿乇丞 賴匕丕 丕賱賮賷賱爻賵賮
丕賱賰鬲丕亘 賷丨賵賷 禺賱丕氐丞 丕乇亘毓 賮氐賵賱 賵氐賱鬲 賱賳丕 賲賳 賲丨丕丿孬丕鬲 廿亘賰鬲賷鬲賵爻 夭丕卅丿 丕賱卮乇丨 賵丕賱鬲賮氐賷賱 賲賯鬲亘爻 賲賳 毓丿丞 賰鬲丕亘丕鬲 賱賮賱丕爻賮丞 毓乇亘
爻丕毓丿賳賷 賮賷 廿鬲賲丕賲 丕賱賰鬲丕亘 賵丕賱丨氐賵賱 毓賱賷 氐賵乇丞 賰丕賲賱丞 丕賱廿囟丕賮丕鬲 丕賱鬲賷 兀囟丕賮賴丕 丕賱丿賰鬲賵乇 毓丕丿賱 賲氐胤賮賷 賲賳 賲乇丕噩毓
賵鬲毓賱賷賯 毓賱賷 丕賱賳氐 丕爻賮賱 賰賱 噩夭亍 丕賵 賵丕賯毓丞 鬲丕乇賷禺賷丞 賷匕賰乇賴丕 廿亘賰鬲賷鬲賵爻
November 22, 2016
There isn't much here that one could take issue with. Epictetus' pithy take on morals and ethics is not that far removed from that of the New Testament.
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