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

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.

If you have assumed any character beyond your strength, you have both demeaned yourself ill in that and quitted one which you might have supported.

Remember, it is not enough to be hit or insulted to be harmed, you must believe that you are being harmed. If someone succeeds in provoking you, realize that your mind is complicit in the provocation. Which is why it is essential that we not respond impulsively to impressions; take a moment before reacting, and you will find it easier to maintain control.

If you want to make progress, put up with being perceived as ignorant or naive in worldly matters, don't aspire to a reputation for sagacity. If you do impress others as somebody, don't altogether believe it. You have to realize, it isn't easy to keep your will in agreement with nature, as well as externals. Caring about the one inevitably means you are going to shortchange the other.

Let whatever appears to be the best be to you an inviolable law. And if any instance of pain or pleasure, glory or disgrace, be set before you, remember that now is the combat, now the Olympiad comes on, nor can it be put off; and that by one failure and defeat honor may be lost or—won.

Remind yourself that what you love is mortal … at the very moment you are taking joy in something, present yourself with the opposite impressions. What harm is it, just when you are kissing your little child, to say: Tomorrow you will die, or to your friend similarly: Tomorrow one of us will go away, and we shall not see one another any more?

Seeing that our birth involves the blending of these two things—the body, on the one hand, that we share with animals, and, on the other hand, rationality and intelligence, that we share with the gods—most of us incline to this former relationship, wretched and dead though it is, while only a few to the one that is divine and blessed.

Philosophy does not promise to secure anything external for man, otherwise it would be admitting something that lies beyond its proper subject-matter. For as the material of the carpenter is wood, and that of statuary bronze, so the subject-matter of the art of living is each person's own life.