Epictetus

Study how to give as one that is sick: that thou mayest hereafter give as one that is whole. Fast; drink water only; abstain altogether from desire, that thou mayest hereafter confirm thy desire to Reason. (101)

If what philosophers say of the kinship of God and Men be true, what remains for men to do but as Socrates did:—never, when asked one’s country, to answer, 'I am an Athenian or a Corinthian,' but 'I am a citizen of the world.' (15).

Piety towards the Gods, be sure, consists chiefly in thinking rightly concerning them—that they are, and that they govern the Universe with goodness and justice; and that thou thyself art appointed to obey them, and to submit under all circumstances that arise; acquiescing cheerfully in whatever may happen, sure that it is brought to pass and accomplished by the most Perfect Understanding. Thus thou wilt never find fault with the Gods, nor charge them with neglecting thee. (163).

Freedom is the name of virtue: Slavery, of vice…. None is a slave whose acts are free.

If a man would pursue Philosophy, his first task is to throw away conceit. For it is impossible for a man to begin to learn what he has a conceit that he already knows. (72)

It is the act of an ill-instructed man to blame others for his own bad condition; it is the act of one who has begun to be instructed, to lay the blame on himself; and of one whose instruction is completed, neither to blame another, nor himself. (5) [tr. George Long (1888)].

Whatever you would make habitual, practice it; and if you would not make a thing habitual, do not practice it, but accustom yourself to something else.

You are a little soul, carrying a corpse.

One who knows not who he is and to what end he was born; what kind of world this is and with whom he is associated therein; one who cannot distinguish Good and Evil, Beauty and Foulness,... Truth and Falsehood, will never follow Reason in shaping his desires and impulses and repulsions, nor yet in assent, denial, or suspension of judgment; but will in one word go about deaf and blind, thinking himself to be somewhat, when he is in truth of no account. Is there anything new in all this? Is not this ignorance the cause of all the mistakes and mischances of men since the human race began?..." (81)

If what charms you is nothing but abstract principles, sit down and turn them over quietly in your mind: but never dub yourself a Philosopher, nor suffer others to call you so. Say rather: He is in error; for my desires, my impulses are unaltered. I give in my adhesion to what I did before; nor had my mode of dealing with the things of sense undergone any change. (109)

What is the first business of one who practices philosophy? To get rid of self-conceit. For it is impossible for anyone to begin to learn that which he thinks he already knows.

Think of God more often than thou breathest.

In general, any methods of discipline applied to the body which tend to modify its desires or repulsions, are good—for ascetic ends. But if done for display, they betray at once a man who keeps an eye on outward show; who has an ulterior purpose, and is looking for spectators to shout, "Oh what a great man!" This is why Apollonius so well said: "If you are bent upon a little private discipline, wait till you are choking with heat one day—then take a mouthful of cold water, and spit it out again, and tell no man!" (100)

Whatever moral rules you have deliberately proposed to yourself abide by them as they were laws, and as if you would be guilty of impiety by violating any of them. Don't regard what anyone says of you, for this, after all, is no concern of yours. How long, then, will you put off thinking yourself worthy of the highest improvements and follow the distinctions of reason? You have received the philosophical theorems, with which you ought to be familiar, and you have been familiar with them. What other master, then, do you wait for, to throw upon that the delay of reforming yourself?... Let whatever appears to be the best be to you an inviolable law.(50).

Choose the life that is noblest, for custom can make it sweet to thee.

Keep death and exile daily before thine eyes, with all else that men deem terrible, but more especially Death. Then wilt thou never think a mean thought, nor covet anything beyond measure. (161).

Ask me, if you choose, if a Cynic shall engage in the administration of a state. ...Ask you if a man shall come forward in the Athenian assembly and talk about revenues and supplies, when his business is to converse with all men, Athenians, Corinthians, and Romans alike, not about supplies, not about revenue, not yet peace and war, but about Happiness and Misery, Prosperity and Adversity, Slavery and Freedom? ...what greater government shall he hold than he holds already? (117)

Never call yourself a philosopher, nor talk a great deal among the unlearned about theorems, but act conformably to them. Thus, at an entertainment, don't talk how persons ought to eat, but eat as you ought. For remember that in this manner Socrates also universally avoided all ostentation. And when persons came to him and desired to be recommended by him to philosophers, he took and recommended them, so well did he bear being overlooked. So that if ever any talk should happen among the unlearned concerning philosophic theorems, be you, for the most part, silent. For there is great danger in immediately throwing out what you have not digested. And, if anyone tells you that you know nothing, and you are not nettled at it, then you may be sure that you have begun your business. For sheep don't throw up the grass to show the shepherds how much they have eaten; but, inwardly digesting their food, they outwardly produce wool and milk. Thus, therefore, do you likewise not show theorems to the unlearned, but the actions produced by them after they have been digested. (46).

If any be unhappy, let him remember that he is unhappy by reason of himself alone. For God hath made man to enjoy felicity and constancy of good. (122)

For it is not death or pain that is to be feared, but the fear of pain or death.