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05 - The Enchiridion - Epictetus · Logic Library

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  Chapter forty one. It is a sign of a dull mind to dwell upon
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  the cares of the body, to prolong exercise, eating, drinking, and
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  other bodily functions. These things are to be done by the way. All
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  your attention must be given to the mind. Chapter forty two. When a
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  man speaks evil or does evil to you, remember that he does or says
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  it because he thinks it is fitting for him. It is not possible for
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  him to follow what seems good to you, but only what seems good to
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  him, so that if his opinion is wrong, he suffers, and that
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  he is the victim of deception. In the same way, if a composite
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  judgment which is true is thought to be false, it is not the judgment
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  that suffers, but the man who is deluded about it. If you act
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  on this principle, you will be gentle to him who reviles you, saying
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  to yourself, on each occasion, he thought it right. Chapter forty three.
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  Everything has two handles, one by which you can carry it, the
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  other by which you cannot. If your brother wrongs, you do not take
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  it by that handle the handle of his wrong, for you cannot carry it
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  by that, but rather by the other handle, that he is a brother
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  brought up with you, and then you will take it by the handle that
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  you can carry. By Chapter forty four, it is illogical to reason,
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  thus I am richer than you, Therefore I am superior to you. I
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  am more eloquent than you. Therefore I am superior to you. It is
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  more logical to reason, I am richer than you. Therefore my property is
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  superior to yours. I am more eloquent than you. Therefore my speech is
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  superior to yours. You are something more than property or speech. Chapter forty
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  five. If a man washed quickly, do not say that he washes badly,
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  but that he washes quickly. If a man drank much wine, do
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  not say that he drinks badly, but that he drinks much. For till
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  you have decided what judgment prompts him, how do you know that he acts
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  badly? If you do as I say, you will assent to your apprehensive
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  impressions and to none other. Chapter forty six. On no occasion call yourself
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  a philosopher, nor talk at large of your principles among the multitude. But
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  act on your principles. For instance, at a banquet, do not say
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  how one ought to eat, but eat as you ought. Remember that Socrates
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  had so completely got rid of the thought of display, that when men came
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  and wanted an introduction to philosophers, he took them to be introduced. So
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  patient of neglect was he. And if a discussion arise among the multitude on
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  some principle, keep silent for the most part, for you are in great
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  danger of blurting out some undigested thought. And when someone says to you you
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  know nothing, and you do not let it provoke you, then know that
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  you are really on the right road. For sheep do not bring grass to
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  their shepherds and show them how much they have eaten, but they digest their
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  fodder and then produce it in the form of wool and milk. Do the
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  same yourself. Instead of displaying your principles to the multitude, show them the
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  results of the principles you have digested Chapter forty seven. When you have adopted
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  the simple life, do not pride yourself upon it. And if you are
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  a water drinker, do not say on every occasion, I am a water
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  drinker. And if you ever want to train laboriously, keep it to yourself,
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  and do not make a show of it. Do not embrace statues.
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  If you are very thirsty, take a good draft of cold water and rinse
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  your mouth, and tell no one Chapter forty eight. The ignorant man's position
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  and character is this he never looks to himself for benefit or harm, but
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  to the world outside him. The philosopher's position in character is that he always
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  looks to himself for benefit and harm. The signs of one who is making
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  progress are He blames none, praises none, complains of none, accuses none,
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  never speaks of himself as if he were somebody, or as if he
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  knew anything. And if anyone compliments him, he laughs in himself at his
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  compliment, And if one blames him, he makes no defense. He goes
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  about like a convalescent, careful not to disturb his constitution on its road to
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  recovery until it has got firm hold. He has got rid of the will
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  to get, and his will to avoid is directed no longer to what is
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  beyond our power, but only to what is inner power, and contrary to
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  nature. In all things, he exercises his will without strain. If men
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  regard him as foolish or ignorant, he pays no heed. In one word,
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  he keeps watching guard on himself as his own enemy. Lie in and
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  wait for him. Chapter forty nine, When a man prides himself on being
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  able to understand and interpret the books of Chrysippus, say to yourself, if
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  Chrysippus had not written obscurely, this man would have had nothing on which to
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  pride himself. What is my object? To understand nature and follow her?
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  I look then for some one who interprets her, And having heard that Chrysippus
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  does, I come to him. But I do not understand his writings,
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  so I seek an interpreter. So far there is nothing to be proud of.
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  But when I have found the interpreter, it remains for me to act
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  on his precepts. That, and that alone is a thing to be proud
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  of. But if I admire the mere power of exposition, it comes to
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  this that I am turned into a grammarian instead of a philosopher, except that
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  I interpret Chrysippus in place of Homer. Therefore, when some one says to
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  me, read me Chrysippus, when I cannot point to actions which are in
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  harmony and correspondence with his teaching, I am rather inclined to blush. Chapter
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  fifty Whatever principles you put before you, hold fast to them as laws which
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  it will be impious to transgress. But pay no heed to what anyone says
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  of you, for this is something beyond your own control. Chapter fifty one.
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  How long will you wait to think yourself worthy of the highest and transgress
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  in nothing the clear pronouncement of reason? You have received the precepts which you
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  ought to accept, and you have accepted them. Why then, do you
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  still wait for a master that you may delay the amendment of yourself till he
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  comes? You are a youth no longer. You are now a full grown
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  man. If now you are careless and indolent, and are always putting off
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  fixing one day after another as the limit when you mean to begin attending to
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  yourself, then living or dying you will make no progrem but will continue unawares
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  in ignorance. Therefore, make up your mind before it is too late,
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  to live as one who is mature and proficient, And let all that seems
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  best to you be a law that you cannot transgress. And if you encounter
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  anything troublesome or pleasant, or glorious or inglorious, remember that the hour of
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  struggle is come, the Olympic contest is here, and you may put off
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  no longer, And that one day, in one action determines whether the progress
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  you have achieved is lost or maintained. This was how Socrates attained perfection,
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  paying heed to nothing but reason in all that he encountered. And if you
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  are not yet, Socrates yet ought you to live as one who would wish
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  to be a Socrates Chapter fifty two. The first and most necessary department of
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  philosophy deals with the application of principles, for instance, not to lie.
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  The second deals with demonstrations, for instance, how comes it that one ought
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  not to lie? The third is concerned with establishing and analyzing these processes,
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  for instance, how comes it that this is a demonstration? What is demonstration?
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  What is consequence? What is contradiction? What is true? What is
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  false? It follows then, that the third department is necessary because of the
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  second, and the second because of the first. The first is the most
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  necessary part, and that in which we must rest. But we reverse the
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  order. We occupy ourselves with a third and make that our whole concern,
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  and the first we completely neglect. Wherefore we lie, but are ready enough
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  with the demonstration that lying is wrong Chapter fifty three. On every occasion we
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  must have these thoughts at hand, lead me o Zeus, and lead me
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  destiny whither ordain. It is by your decree all follow, doubting not,
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  or if with will recreant i falter i shall follow still. Cleanthes, who
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  rightly, with necessity, complies in things divine, we count him skilled and
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  wise. Euripides, Fragment nine hundred and sixty five. Well, Credo.
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  If this be the God's will, so be it Plato, Credo forty three.
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  D Anetus and Melitus have power to put me to death, but not
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  to harm me Plato Apology, thirty six, end of chapters forty one through
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  fifty three,