Practice then from the start to say to every harsh impression, "You are an impression, and not at all

the thing you appear to be." Then examine it and test it by these rules you have, and firstly, and
chiefly, by this: whether the impression has to do with the things that are up to us, or those that are
not; and if it has to do with the things that are not up to us, be ready to reply, "It is nothing to me." [38]
We will not be troubled at any loss, but will say to ourselves on such an occasion: "I have lost
nothing that belongs to me; it was not something of mine that was torn from me, but something that
was not in my power has left me." Nothing beyond the use of our opinion is properly ours. Every
possession rests on opinion. What is to cry and to weep? An opinion. What is misfortune, or a
quarrel, or a complaint? All these things are opinions; opinions founded on the delusion that what is
not subject to our own choice can be either good or evil, which it cannot. [33] By rejecting these
opinions, and seeking good and evil in the power of choice alone, we may confidently achieve peace
of mind in every condition of life. [39]
Reason alone is good, the irrational is evil, and the irrational is intolerable to the rational. [40] The good
person should labour chiefly on their own reason; to perfect this is in our power. [41] To repel evil
opinions by the good is the noble contest in which humans should engage; it is not an easy task, but
it promises true freedom, peace of mind (ataraxia), and a divine command over the emotions
(apatheia).[42] We should especially be on our guard against the opinion of pleasure because of its
apparent sweetness and charms.[43] The first object of philosophy, therefore, is to purify the mind. [44]
Epictetus teaches that the preconceptions (prolepsis) of good and evil are common to all. [45] Good
alone is profitable and to be desired, and evil is hurtful and to be avoided. [46] Different opinions arise
only from the application of these preconceptions to particular cases, and it is then that the darkness
of ignorance, which blindly maintains the correctness of its own opinion, must be dispelled. [45] People
entertain different and conflicting opinions of good, and in their judgment of a particular good, people
frequently contradict themselves. [47] Philosophy should provide a standard for good and evil. [48] This
process is greatly facilitated because the mind and the works of the mind are alone in our power,
whereas all external things that aid life are beyond our control. [48]
The essence of divinity is goodness; we have all good that could be given to us. [49] The deities too
gave us the soul and reason, which is not measured by breadth or depth, but by knowledge and
sentiments, and by which we attain to greatness, and may equal even with the deities. We should,
therefore, cultivate the mind with special care.[50] If we wish for nothing, but what God wills, we shall
be truly free, and all will come to pass with us according to our desire; and we shall be as little
subject to restraint as Zeus himself.[51]
Every individual is connected with the rest of the world, and the universe is fashioned for universal
harmony.[50] Wise people, therefore, will pursue, not merely their own will, but also will be subject to
the rightful order of the world.[52] We should conduct ourselves through life fulfilling all our duties as
children, siblings, parents, and citizens.[53]
For our country or friends we ought to be ready to undergo or perform the greatest difficulties. [54] The
good person, if able to foresee the future, would peacefully and contentedly help to bring about their
own sickness, maiming, and even death, knowing that this is the correct order of the universe. [55] We
have all a certain part to play in the world, and we have done enough when we have performed what
our nature allows.[56] In the exercise of our powers, we may become aware of the destiny we are
intended to fulfill.[57]
We are like travellers at an inn, or guests at a stranger's table; whatever is offered we take with
thankfulness, and sometimes, when the turn comes, we may refuse; in the former case we are a
worthy guest of the deities, and in the latter we appear as a sharer in their power. [58] Anyone who
finds life intolerable is free to quit it, but we should not abandon our appointed role without sufficient
reason.[59] The Stoic sage will never find life intolerable and will complain of no one, neither deity nor
human.[60] Those who go wrong we should pardon and treat with compassion, since it is from
ignorance that they err, being as it were, blind. [61]
It is only our opinions and principles that can render us unhappy, and it is only the ignorant person
who finds fault with another.[62] Every desire degrades us, and renders us slaves of what we desire.
[62]
 We ought not to forget the transitory character of all external advantages, even in the midst of our
enjoyment of them; but always to bear in mind that they are not our own, and that therefore, they do
not properly belong to us. Thus prepared, we shall never be carried away by opinions. [63]
The final entry of the Enchiridion, or Handbook, begins: "Upon all occasions we ought to have these
maxims ready at hand":
Conduct me, Zeus, and thou, Destiny,
Wherever thy decree has fixed my lot.
I follow willingly; and, did I not,
Wicked and wretched would I follow still.
(Diogenes Laërtius quoting Cleanthes; quoted also by Seneca, Epistle 107.)"
Whoe'er yields properly to Fate is deemed
Wise among men, and knows the laws of Heaven.
(From Euripides' Fragments, 965)
Crito, if it thus pleases the gods, thus let it be.
(From Plato's Crito)
Anytus and Meletus may indeed kill me, but they cannot harm me.
(From Plato's Apology)