,the ,library of ,liberal ,arts ,,oskar ,,piest1 ,general ,editor ,,number ,,eight ,,epictetus ,the ,enchiridion ,the ,enchiridion ,by ,,epictetus ,translated by ,,thomas ,w4 ,,higginson ,with an ,introduction by ,,albert ,,salomon ,professor of ,sociology ,new ,school for ,social ,research ,,the ,,liberal ,,arts ,,press ,,new ,,york ,,copyright1 #aidh ,,the ,,liberal ,,arts ,,press1 ,,inc4 ,first ,edition1 ,october1 #aidh ,reprinted ,december1 #aiej2 ,august1 #aied ,second ,edition1 ,november1 #aiee ,published at #aec ,west #gbnd ,street1 ,new ,york #bc1 ,n4 ,y4 ,printed in the ,united ,states of ,america ,,contents ,note on the ,text ,introduction ,selected ,bibliography ,the ,enchiridion ,,note ,,on ,,the ,,text ,the text of the second edition is a reprint of the first edition except for a few minor corrections in style1 punctuation1 and spelling1 which have been revised to conform to current ,american usage4 ,the editorial staff of the publishers has added a few explanatory notes which are set in brackets and marked 8,ed40 ,o4,p4 ,,introduction ,the little book by ,epictetus called ,enchiridion or 8manual0 has played a disproportionately large role in the rise of modern attitudes and modern philosophy4 ,as soon as it had been translated into the vernacular languages1 it became a bestseller among independent intellectuals1 among anti-,christian thinkers1 and among philosophers of a subjective cast4 ,montaigne had a copy of the ,enchiridion among his books4 ,pascal violently rejected the megalomaniac pride of the ,stoic philosopher4 ,frederick the ,great carried the book with him on all campaigns4 ,it was a source of inspiration and encouragement to ,anthony1 ,earl of ,shaftesbury1 in the serious illness which ended only in his death2 many pages of his diaries contain passages copied from the ,enchiridion4 ,it has been studied and widely quoted by ,scottish philosophers like ,francis ,hutcheson1 ,adam ,smith1 and ,adam ,ferguson who valued ,stoic moral philosophy for its reconciliation of social dependency and personal independence4 ,that there was a rebirth of ,stoicism in the centuries of rebirth which marked the emergence of the modern age was not mere chance4 ,philosophical1 moral1 and social conditions of the time united to cause it4 ,roman ,stoicism had been developed in times of despotism as a philosophy of lonely and courageous souls who had recognized the redeeming power of philosophical reason in all the moral and social purposes of life4 ,philosophy as a way of life makes men free4 ,it is the last ditch stand of liberty in a world of servitude4 ,many elements in the new age led to thought which had structural affinity with ,roman ,stoicism4 ,modern times had created the independent thinker1 the free intellectual in a secular civilization4 ,modern times had destroyed medieval liberties and had established the new despotism of the absolute state supported by ecclesiastical authority4 ,modern philosophies continued the basic trend in ,stoicism in making the subjective consciousness the foundation of philosophy4 ,the ,stoic emphasis on moral problems was also appealing in an era of rapid transition when all the values which had previously been taken for granted were questioned and reconsidered4 ,while it is interesting to observe how varied were the effects produced by this small volume1 this epitome of the ,stoic system of moral philosophy1 these effects seem still more remarkable when we consider that it was not intended to be a philosophical treatise on ,stoicism for students4 ,it was1 rather1 to be a guide for the advanced student of ,stoicism to show him the best roads toward the goal of becoming a true philosopher4 ,thus ,epictetus and his ,enchiridion have a unique position in ,roman ,stoicism4 ,seneca and ,marcus ,aurelius had selected ,stoic philosophy as the most adequate system for expressing their existential problems of independence1 solitude1 and history4 ,in this enterprise1 ,seneca made tremendous strides toward the insights of social psychology as a by-product of his consciousness of decadence 7in this he was close to ,nietzsche71 but he was not primarily concerned with the unity of the ,stoic system4 ,marcus ,aurelius changed the philosophical doctrine into the regimen of the lonesome ruler4 ,in contrast to both1 ,epictetus was teaching ,stoic philosophy as a doctrine and as a way of life4 ,the ,enchiridion is a summary of theoretical and applied ,stoicism4 ,epictetus was the son of a woman slave1 born between #ej and #fj ,a4,d4 at ,hieropolis in ,phrygia4 ,we do not know how he came to ,rome4 ,he was there as slave to one of ,nero's distinguished freedmen who served as the ,emperor's secretary4 ,while still in service1 ,epictetus took courses with ,musonius ,rufus1 the fashionable ,stoic philosopher1 who was impressed by the sincere and dynamic personality of the young slave and trained him to be a ,stoic philosopher4 ,epictetus became a free man and began teaching philosophy on street corners1 in the market1 but he was not successful4 ,during the rule of ,domitian1 ,epictetus with many other philosophers was exiled from ,rome1 probably between #hi and #ib ,a4,d4 ,he went to ,nicopolis1 across ,actium in ,epirus1 where he conducted his own school4 ,he was so well regarded and highly esteemed that he established the reputation of the place as the town of ,epictetus' school4 ,students came from ,athens and ,rome to attend his classes4 ,private citizens came to ask his advice and guidance4 ,some of his students returned to their homes to enter the traditional careers to which they were socially obligated4 ,others assumed the philosophic way of life in order to escape into the sphere of ,stoic freedom4 ,among the students was a young ,roman1 ,flavius ,arrian1 who took courses at ,nicopolis when ,epictetus was already old4 ,flavius1 who was born in #ajh ,a4,d41 was one of the intimates of ,hadrian1 who made him consul in #acj ,a4,d4 ,he probably studied with ,epictetus between the years #abc and #abf ,a4,d4 ,the informal philosophical talks which ,epictetus had with his students fascinated him4 ,needless to say there were also systematic courses in the fields of philosophy4 ,but it was the informal discourses which convinced ,arrian that he had finally discovered a ,stoic ,socrates or a ,stoic ,diogenes1 who was not merely teaching a doctrine1 but also living the truth4 ,arrian recorded many of the discourses and informal conversations of ,epictetus with his intimate students4 ,he took them down in shorthand in order not to lose the ineffable liveliness1 grace1 and wit of the beloved teacher4 ,arrian retired into private life after the death of ,hadrian in #ach ,a4,d4 and dedicated himself to his literary work4 ,he published his notes on ,epictetus' teaching under the title3 ,discourses in ,four ,books4 ,the ,enchiridion1 which was also arranged by ,arrian1 is a brief summary of the basic ideas of ,stoic philosophy and an introduction to the techniques required to transform ,stoic philosophy into a way of life4 ,thus we do not have any original writings of ,epictetus4 ,like ,g4 ,h4 ,mead in recent times1 he was completely dedicated to the human and intellectual problems of his students4 ,he left it for them to preserve what they considered to be the lasting message of the teacher4 ,in contrast to ,seneca and ,marcus ,aurelius1 ,epictetus had no subjective approach to the ,stoic doctrines4 ,moral philosophy was the center of his teaching1 and epistemology was only instrumental4 ,it is even permissible to say that he took physics or cosmology too lightly4 ,if this is granted1 we must admit that he is completely absorbed by the fundamentals of ,stoic thought as presented in the ,enchiridion4 ,epictetus' personality is totally integrated in the act of reasoning which establishes conformity with nature4 ,a remarkable difference between the ,discourses and the ,enchiridion should be mentioned4 ,the ,discourses are a living image of the teacher in action2 they present the process of philosophizing1 not the finished product4 ,they show the enthusiastic and sober1 the realistic and pathetic moralist in constantly changing perspectives determined by the changing students with their various concerns1 problems1 and questions2 his teachings1 his formulations1 have direct reference to the various life situations in which the students should apply and practice the master's ,stoic teaching4 ,no human situation is omitted2 as a guide to conduct1 philosophy has relevance for all4 ,whether the students have to attend a dinner party1 whether they are among competitors in a stadium or in a swimming pool1 whether they have to present themselves at court or in an office1 whether they are in the company of their mothers and sisters or of girl friends1 in all human situations the philosopher knows the correct advice for the philosophical apprentice4 ,thus1 in the ,discourses1 ,arrian presents the unique individuality of the philosopher and of his applied moral method in living contact with various students in concrete situations4 ,epictetus as teacher anticipates very modern educational methods in his regard for the structure of situations and the changing perspectives in human relationships4 ,nothing like this is revealed in the ,enchiridion4 ,gone is the ,stoic philosopher as living spirit4 ,what remains is the living spirit of ,stoicism4 ,the ,enchiridion is a manual for the combat officer4 ,this analogy should be taken seriously4 ,the ,roman ,stoics coined the formula3 ,vivere militare6 7,life is being a soldier47 ,the student of philosophy is a private1 the advancing ,stoic is a non-commissioned officer1 and the philosopher is the combat officer4 ,for this reason all ,roman ,stoics apply metaphors and images derived from military life4 ,apprentice students of ,stoicism are described as messengers1 as scouts of ,god1 as representatives of divine nature4 ,the advancing student who is close to the goal of being a philosopher has the rank of an officer4 ,he is already able to establish inner freedom and independence4 ,he understands the basic ,stoic truth of subjective consciousness1 which is to distinguish what is in our power from what is not in our power4 ,not in our power are all the elements which constitute our environment1 such as wealth1 health1 reputation1 social prestige1 power1 the lives of those we love1 and death4 ,in our power are our thinking1 our intentions1 our desires1 our decisions4 ,these make it possible for us to control ourselves and to make of ourselves elements and parts of the universe of nature4 ,this knowledge of ourselves makes us free in a world of dependencies4 ,this superiority of our powers enables us to live in conformity with nature4 ,the rational philosophy of control of ,self and of adjustment to the ,whole implies an asceticism of the emotional and the sensitive life4 ,the philosopher must examine and control his passions1 his love1 his tenderness at all times in order always to be ready for the inevitable moment of farewell4 ,the ,stoics practiced a ,jesuitism avant la lettre4 ,they were able to live in the world as if they did not live in it4 ,to the ,stoic1 life is a military camp1 a play on the stage1 a banquet to which we are invited4 ,the ,enchiridion briefly indicated the techniques which the philosopher should apply in acting well the diverse roles which ,god might assign to those whom he loves1 the ,stoic philosophers4 ,from the rules of social conduct to the recommendations of sexual asceticism before marriage1 and the method of true thinking1 the advanced ,stoic will find all principles of perfection and all precepts for realizing philosophical principles in his conduct in this tiny volume4 ,thus the ,enchiridion was liberating for all intellectuals who learned from it that there are philosophical ways of self-redemption4 ,from its time1 the secular thinker could feel jubilant because he was not in need of a divine grace4 ,epictetus had taught him that philosophical reason could make him free and that he was capable of redeeming himself by sound reasoning4 ,in the ,stoic distinctions of personality and world1 of ,i and mine1 of subjective consciousness and the world of objects1 of freedom and dependence1 we find implicit the basic elements of modern philosophies of rationalism and of objective idealism or pantheism4 ,for this reason there is a continuous renascence of ,stoicism from ,descartes1 ,grotius1 and ,bishop ,butler1 to ,montesquieu1 ,adam ,smith1 and ,kant4 ,in this long development in modern times1 the tiny ,enchiridion of ,epictetus played a remarkable part4 ,the translations of ,epictetus and of all other ,stoics had the widest effect on philosophers1 theologians1 and lay thinkers4 ,they were studied by the clergy of the various ,christian denominations1 by the scientists who were striving for a natural religion1 and by the independent philosophers who were eager to separate philosophy from religion4 ,there were many outstanding bishops in the ,catholic and ,anglican ,churches who were eager to transform the traditions of ,roman ,stoicism into ,christian ,stoicism4 ,among the ,calvinistic denominations were many thinkers who were in sympathy with ,stoic moral principles because of their praise of the austerity of life and of the control of passions4 ,likewise the adherents of natural religion were propagating ,stoicism as the ideal pattern of universally valid and intelligible religion4 ,renascent ,stoicism had three functions in the rise of the modern world4 ,first1 it reconciled ,christian traditions to modern rationalistic philosophies2 secondly1 it established an ideal pattern of natural religion2 and1 thirdly1 it opened the way for the autonomy of morals4 ,,albert ,,salomon ,the ,new ,school for ,social ,research ,july1 #aidh ,,selected ,,bibliography ,epictetus3 ,life and ,work ,arnim1 ,hans ,v41 8,epictetos0 in ,pauli-,wissowa 7ed71 ,real-,encyclopaedie der classischen ,altertumswissenschaft1 ,,vi1 col4 #abf-aca4 ,arnold1 ,e4 ,v41 8,epictetus0 in ,hastings1 ,encyclopedia of ,religion and ,ethics1 #aiab4 ,vol4 ,v1 pp4 #cbc1 #cbd4 ,bonhoeffer1 ,a41 ,epiktet und die ,stoa4 ,stuttgart1 #ahij4 ----1 ,ethik des ,stoikers ,epiktet4 ,stuttgart1 #ahid4 ----1 ,epiktet und das ,neue ,testament4 ,giessen1 #aiaa4 ,bruns1 ,ivo1 ,de schola ,epicteti4 ,kiel1 #ahig4 ,bultmann1 ,rudolf1 8,das religise ,moment in der ethischen ,unterweisung des ,epiktets und das ,neue ,testament10 ,zeitschrift fr die neutestamentliche ,wissenschaft und die ,kunde des ,urchristentums1 ,vol4 ,,xiii1 #aiab2 pp4 #ig-aaj2 #agg-aia4 ,colardeau1 ,th41 ,etude sur ,epictte4 ,paris1 #aijc4 ,hartmann1 ,k41 8,arrian und ,epiktet10 ,neue ,jahrbcher fr das klassische ,altertum1 ,vol4 ,,xv1 #aije4 ,jagu1 ,amand1 ,epictte et ,platon4 ,paris1 #aidd4 ,lagrange1 ,m4 ,j41 8,la philosophie religieuse d',epictte et le ,christianisme10 ,revue ,biblique1 ,vol4 ,,ix1 #aiab2 pp4 #e-ba1 #aib-bab4 ,oldfather1 ,w4 ,a41 8,introduction0 to ,epictetus1 8,loeb ,classics10 ,vol4 ,i4 ,souilh1 ,j41 8,introduction0 to ,entretiens4 ,paris1 #aidc4 ,weber1 ,louis1 8,la morale d',epictte et les besoins prsents de l'enseignment moral10 ,revue de ,mtaphysique et de ,morale1 #aije1 pp4 #hcj-heh2 #aijf1 pp4 #cdb-cfj2 #aijg1 pp4 #cbg-cdg2 #aiji1 pp4 #bjc-cbf4 ,main ,works on ,stoicism and ,related ,problems ,arnold1 ,e4 ,v41 ,roman ,stoicism4 ,cambridge1 ,e41 #aiaa4 ,bevan1 ,e41 ,stoics and ,sceptics4 ,oxford1 #aiac4 ,brochard1 ,v41 ,etudes de philosophie ancienne et de philosophie moderne1 ,paris1 #aiab4 ,hicks1 ,r4 ,d41 ,stoic and ,epicurean4 ,new ,york1 #aiaj4 ,martha1 ,c41 ,les moralistes sur l',empire ,romain4 ,paris1 #ahhf4 ,murray1 ,gilbert1 ,stoic1 ,christian1 ,humanist4 ,london1 #aidj4 ,robin1 ,l41 ,la morale antique4 ,paris1 #aich1 pp4 #eg1 #acj1 #aeb1 #afg4 ,wendland1 ,paul1 ,philo und die cynisch-stoische ,diatribe4 ,berlin1 #ahie4 ----1 ,die hellenistische ,kultur in ihren ,beziehungen zum ,judentum und ,christentum4 ,tbingen1 #aiab4 ,zanta1 ,l41 ,la renaissance du ,stoicisme au ,x,v,iime sicle4 ,paris1 #aiad4 ,zeller1 ,e41 ,the ,stoics1 ,epicureans1 and ,sceptics4 ,london1 #ahib4 ,influence of ,stoicism ,busson1 ,henry1 ,la pense religieuse ,franaise de ,charron ,pascal4 ,paris1 #aicc4 ,chap4 ,,viii3 ,stoiciens et ,epicuriens1 pp4 #cgi-dbi4 ,dilthey1 ,wilhelm1 ,gesammelte ,werke1 ,vol4 ,,ii4 8,einfluss der ,stoa auf die ,ausbildung des natrlichen ,systems der ,geisteswissenschaften10 pp4 #aec-afb2 8,anthropologie1 ,stoa und natrliches ,system im ,,xvii4 ,jahrhundert10 pp4 #dci-deg4 ,groethuysen1 ,bernard1 ,philosophische ,anthropologie4 ,mnchen1 #aibh4 7,chap4 8,die rmisch-griechische ,lebensphilosophie407 ,rand1 ,b41 ,the ,life1 ,letters1 etc4 of ,anthony1 ,earl of ,shaftesbury4 ,london1 #aijj4 ,saunders1 ,jason ,l41 ,justus ,lipsius4 ,the ,philosophy of ,renaissance ,stoicism4 ,new ,york1 #aiee4 ,wenley1 ,r4 ,m41 ,stoicism and ,its ,influence4 ,new ,york1 #aibg4 ,,the ,,enchiridion ,i ,there are things which are within our power1 and there are things which are beyond our power4 ,within our power are opinion1 aim1 desire1 aversion1 and1 in one word1 whatever affairs are our own4 ,beyond our power are body1 property1 reputation1 office1 and1 in one word1 whatever are not properly our own affairs4 ,now the things within our power are by nature free1 unrestricted1 unhindered2 but those beyond our power are weak1 dependent1 restricted1 alien4 ,remember1 then1 that if you attribute freedom to things by nature dependent and take what belongs to others for your own1 you will be hindered1 you will lament1 you will be disturbed1 you will find fault both with gods and men4 ,but if you take for your own only that which is your own and view what belongs to others just as it really is1 then no one will ever compel you1 no one will restrict you2 you will find fault with no one1 you will accuse no one1 you will do nothing against your will2 no one will hurt you1 you will not have an enemy1 nor will you suffer any harm4 ,aiming1 therefore1 at such great things1 remember that you must not allow yourself any inclination1 however slight1 toward the attainment of the others2 but that you must entirely quit some of them1 and for the present postpone the rest4 ,but if you would have these1 and possess power and wealth likewise1 you may miss the latter in seeking the former2 and you will certainly fail of that by which alone happiness and freedom are procured4 ,seek at once1 therefore1 to be able to say to every unpleasing semblance1 8,you are but a semblance and by no means the real thing40 ,and then examine it by those rules which you have2 and first and chiefly by this3 whether it concerns the things which are within our own power or those which are not2 and if it concerns anything beyond our power1 be prepared to say that it is nothing to you4 ,,ii ,remember that desire demands the attainment of that of which you are desirous2 and aversion demands the avoidance of that to which you are averse2 that he who fails of the object of his desires is disappointed2 and he who incurs the object of his aversion is wretched4 ,if1 then1 you shun only those undesirable things which you can control1 you will never incur anything which you shun2 but if you shun sickness1 or death1 or poverty1 you will run the risk of wretchedness4 ,remove the habit of aversion1 then1 from all things that are not within our power1 and apply it to things undesirable which are within our power4 ,but for the present1 altogether restrain desire2 for if you desire any of the things not within our own power1 you must necessarily be disappointed2 and you are not yet secure of those which are within our power1 and so are legitimate objects of desire4 ,where it is practically necessary for you to pursue or avoid anything1 do even this with discretion and gentleness and moderation4 ,,iii ,with regard to whatever objects either delight the mind or contribute to use or are tenderly beloved1 remind yourself of what nature they are1 beginning with the merest trifles3 if you have a favorite cup1 that it is but a cup of which you are fond of--for thus1 if it is broken1 you can bear it2 if you embrace your child or your wife1 that you embrace a mortal--and thus1 if either of them dies1 you can bear it4 ,,iv ,when you set about any action1 remind yourself of what nature the action is4 ,if you are going to bathe1 represent to yourself the incidents usual in the bath--some persons pouring out1 others pushing in1 others scolding1 others pilfering4 ,and thus you will more safely go about this action if you say to yourself1 8,i will now go to bathe and keep my own will in harmony with nature40 ,and so with regard to every other action4 ,for thus1 if any impediment arises in bathing1 you will be able to say1 8,it was not only to bathe that ,i desired1 but to keep my will in harmony with nature2 and ,i shall not keep it thus if ,i am out of humor at things that happen40 ,v ,men are disturbed not by things1 but by the views which they take of things4 ,thus death is nothing terrible1 else it would have appeared so to ,socrates4 ,but the terror consists in our notion of death1 that it is terrible4 ,when1 therefore1 we are hindered or disturbed1 or grieved1 let us never impute it to others1 but to ourselves--that is1 to our own views4 ,it is the action of an uninstructed person to reproach others for his own misfortunes2 of one entering upon instruction1 to reproach himself2 and one perfectly instructed1 to reproach neither others nor himself4 ,,vi ,be not elated at any excellence not your own4 ,if a horse should be elated1 and say1 8,i am handsome10 it might be endurable4 ,but when you are elated and say1 8,i have a handsome horse10 know that you are elated only on the merit of the horse4 ,what then is your own8 ,the use of the phenomena of existence4 ,so that when you are in harmony with nature in this respect1 you will be elated with some reason2 for you will be elated at some good of your own4 ,,vii ,as in a voyage1 when the ship is at anchor1 if you go on shore to get water1 you may amuse yourself with picking up a shellfish or a truffle in your way1 but your thoughts ought to be bent toward the ship1 and perpetually attentive1 lest the captain should call1 and then you must leave all these things1 that you may not have to be carried on board the vessel1 bound like a sheep2 thus likewise in life1 if1 instead of a truffle or shellfish1 such a thing as a wife or a child be granted you1 there is no objection2 but if the captain calls1 run to the ship1 leave all these things1 and never look behind4 ,but if you are old1 never go far from the ship1 lest you should be missing when called for4 ,,viii ,demand not that events should happen as you wish2 but wish them to happen as they do happen1 and you will go on well4 ,,ix ,sickness is an impediment to the body1 but not to the will unless itself pleases4 ,lameness is an impediment to the leg1 but not to the will2 and say this to yourself with regard to everything that happens4 ,for you will find it to be an impediment to something else1 but not truly to yourself4 ,x ,upon every accident1 remember to turn toward yourself and inquire what faculty you have for its use4 ,if you encounter a handsome person1 you will find continence the faculty needed2 if pain1 then fortitude2 if reviling1 then patience4 ,and when thus habituated1 the phenomena of existence will not overwhelm you4 ,,xi ,never say of anything1 8,i have lost it10 but1 8,i have restored it40 ,has your child died8 ,it is restored4 ,has your wife died8 ,she is restored4 ,has your estate been taken away8 ,that likewise is restored4 8,but it was a bad man who took it40 ,what is it to you by whose hands he who gave it has demanded it again8 ,while he permits you to possess it1 hold it as something not your own1 as do travelers at an inn4 ,,xii ,if you would improve1 lay aside such reasonings as these3 8,if ,i neglect my affairs1 ,i shall not have a maintenance2 if ,i do not punish my servant1 he will be good for nothing40 ,for it were better to die of hunger1 exempt from grief and fear1 than to live in affluence with perturbation2 and it is better that your servant should be bad than you unhappy4 ,begin therefore with little things4 ,is a little oil spilled or a little wine stolen8 ,say to yourself1 8,this is the price paid for peace and tranquillity2 and nothing is to be had for nothing40 ,and when you call your servant1 consider that it is possible he may not come at your call2 or1 if he does1 that he may not do what you wish4 ,but it is not at all desirable for him1 and very undesirable for you1 that it should be in his power to cause you any disturbance4 ,,xiii ,if you would improve1 be content to be thought foolish and dull with regard to externals4 ,do not desire to be thought to know anything2 and though you should appear to others to be somebody1 distrust yourself4 ,for be assured1 it is not easy at once to keep your will in harmony with nature and to secure externals2 but while you are absorbed in the one1 you must of necessity neglect the other4 ,,xiv ,if you wish your children and your wife and your friends to live forever1 you are foolish1 for you wish things to be in your power which are not so1 and what belongs to others to be your own4 ,so likewise1 if you wish your servant to be without fault1 you are foolish1 for you wish vice not to be vice but something else4 ,but if you wish not to be disappointed in your desires1 that is in your own power4 ,exercise1 therefore1 what is in your power4 ,a man's master is he who is able to confer or remove whatever that man seeks or shuns4 ,whoever then would be free1 let him wish nothing1 let him decline nothing1 which depends on others2 else he must necessarily be a slave4 ,,xv ,remember that you must behave as at a banquet4 ,is anything brought round to you8 ,put out your hand and take a moderate share4 ,does it pass by you8 ,do not stop it4 ,is it not yet come8 ,do not yearn in desire toward it1 but wait till it reaches you4 ,so with regard to children1 wife1 office1 riches2 and you will some time or other be worthy to feast with the gods4 ,and if you do not so much as take the things which are set before you1 but are able even to forego them1 then you will not only be worthy to feast with the gods1 but to rule with them also4 ,for1 by thus doing1 ,diogenes and ,heraclitus1 and others like them1 deservedly became divine1 and were so recognized4 ,,xvi ,when you see anyone weeping for grief1 either that his son has gone abroad or that he has suffered in his affairs1 take care not to be overcome by the apparent evil1 but discriminate and be ready to say1 8,what hurts this man is not this occurrence itself--for another man might not be hurt by it--but the view he chooses to take of it40 ,as far as conversation goes1 however1 do not disdain to accommodate yourself to him and1 if need be1 to groan with him4 ,take heed1 however1 not to groan inwardly1 too4 ,,xvii ,remember that you are an actor in a drama of such sort as the ,author chooses--if short1 then in a short one2 if long1 then in a long one4 ,if it be his pleasure that you should enact a poor man1 or a cripple1 or a ruler1 or a private citizen1 see that you act it well4 ,for this is your business--to act well the given part1 but to choose it belongs to another4 ,,xviii ,when a raven happens to croak unluckily1 be not overcome by appearances1 but discriminate and say1 8,nothing is portended to me1 either to my paltry body1 or property1 or reputation1 or children1 or wife4 ,but to me all portents are lucky if ,i will4 ,for whatsoever happens1 it belongs to me to derive advantage therefrom40 ,,xix ,you can be unconquerable if you enter into no combat in which it is not in your own power to conquer4 ,when1 therefore1 you see anyone eminent in honors or power1 or in high esteem on any other account1 take heed not to be bewildered by appearances and to pronounce him happy2 for if the essence of good consists in things within our own power1 there will be no room for envy or emulation4 ,but1 for your part1 do not desire to be a general1 or a senator1 or a consul1 but to be free2 and the only way to this is a disregard of things which lie not within our own power4 ,,xx ,remember that it is not he who gives abuse or blows1 who affronts1 but the view we take of these things as insulting4 ,when1 therefore1 anyone provokes you1 be assured that it is your own opinion which provokes you4 ,try1 therefore1 in the first place1 not to be bewildered by appearances4 ,for if you once gain time and respite1 you will more easily command yourself4 ,,xxi ,let death and exile1 and all other things which appear terrible1 be daily before your eyes1 but death chiefly2 and you will never entertain an abject thought1 nor too eagerly covet anything4 ,,xxii ,if you have an earnest desire toward philosophy1 prepare yourself from the very first to have the multitude laugh and sneer1 and say1 8,he is returned to us a philosopher all at once02 and1 8,whence this supercilious look80 ,now1 for your part1 do not have a supercilious look indeed1 but keep steadily to those things which appear best to you1 as one appointed by ,god to this particular station4 ,for remember that1 if you are persistent1 those very persons who at first ridiculed will afterwards admire you4 ,but if you are conquered by them1 you will incur a double ridicule4 ,,xxiii ,if you ever happen to turn your attention to externals1 for the pleasure of anyone1 be assured that you have ruined your scheme of life4 ,be content1 then1 in everything1 with being a philosopher2 and if you wish to seem so likewise to anyone1 appear so to yourself1 and it will suffice you4 ,,xxiv ,let not such considerations as these distress you3 8,i shall live in discredit and be nobody anywhere40 ,for if discredit be an evil1 you can no more be involved in evil through another than in baseness4 ,is it any business of yours1 then1 to get power or to be admitted to an entertainment8 ,by no means4 ,how then1 after all1 is this discredit8 ,and how it is true that you will be nobody anywhere when you ought to be somebody in those things only which are within your own power1 in which you may be of the greatest consequence8 8,but my friends will be unassisted40 ,what do you mean by 8unassisted08 ,they will not have money from you1 nor will you make them ,roman citizens4 ,who told you1 then1 that these are among the things within our own power1 and not rather the affairs of others8 ,and who can give to another the things which he himself has not8 8,well1 but get them1 then1 that we too may have a share40 ,if ,i can get them with the preservation of my own honor and fidelity and self-respect1 show me the way and ,i will get them2 but if you require me to lose my own proper good1 that you may gain what is no good1 consider how unreasonable and foolish you are4 ,besides1 which would you rather have1 a sum of money or a faithful and honorable friend8 ,rather assist me1 then1 to gain this character than require me to do those things by which ,i may lose it4 ,well1 but my country1 say you1 as far as depends upon me1 will be unassisted4 ,here1 again1 what assistance is this you mean8 ,it will not have porticos nor baths of your providing8 ,and what signifies that8 ,why1 neither does a smith provide it with shoes1 nor a shoemaker with arms4 ,it is enough if everyone fully performs his own proper business4 ,and were you to supply it with another faithful and honorable citizen1 would not he be of use to it8 ,yes4 ,therefore neither are you yourself useless to it4 8,what place1 then10 say you1 8shall ,i hold in the state80 ,whatever you can hold with the preservation of your fidelity and honor4 ,but if1 by desiring to be useful to that1 you lose these1 how can you serve your country when you have become faithless and shameless8 ,,xxv ,is anyone preferred before you at an entertainment1 or in courtesies1 or in confidential intercourse8 ,if these things are good1 you ought to rejoice that he has them2 and if they are evil1 do not be grieved that you have them not4 ,and remember that you cannot be permitted to rival others in externals without using the same means to obtain them4 ,for how can he who will not haunt the door of any man1 will not attend him1 will not praise him1 have an equal share with him who does these things8 ,you are unjust1 then1 and unreasonable if you are unwilling to pay the price for which these things are sold1 and would have them for nothing4 ,for how much are lettuces sold8 ,an obulus1 for instance4 ,if another1 then1 paying an obulus1 takes the lettuces1 and you1 not paying it1 go without them1 do not imagine that he has gained any advantage over you4 ,for as he has the lettuces1 so you have the obulus which you did not give4 ,so1 in the present case1 you have not been invited to such a person's entertainment because you have not paid him the price for which a supper is sold4 ,it is sold for praise2 it is sold for attendance4 ,give him1 then1 the value if it be for your advantage4 ,but if you would at the same time not pay the one1 and yet receive the other1 you are unreasonable and foolish4 ,have you nothing1 then1 in place of the supper8 ,yes1 indeed1 you have--not to praise him whom you do not like to praise2 not to bear the insolence of his lackeys4 ,,xxvi ,the will of nature may be learned from things upon which we are all agreed4 ,as when our neighbor's boy has broken a cup1 or the like1 we are ready at once to say1 8,these are casualties that will happen02 be assured1 then1 that when your own cup is likewise broken1 you ought to be affected just as when another's cup was broken4 ,now apply this to greater things4 ,is the child or wife of another dead8 ,there is no one who would not say1 8,this is an accident of mortality40 ,but if anyone's own child happens to die1 it is immediately1 8,alas6 how wretched am ,i60 ,it should be always remembered how we are affected on hearing the same thing concerning others4 ,,xxvii ,as a mark#a is not set up for the sake of missing the aim1 so neither does the nature of evil exist in the world4 ,,xxviii ,if a person had delivered up your body to some passer-by1 you would certainly be angry4 ,and do you feel no shame in delivering up your own mind to any reviler1 to be disconcerted and confounded8 ,,xxix#b ,in every affair consider what precedes and what follows1 and then undertake it4 ,otherwise you will begin with spirit1 indeed1 careless of the consequences1 and when these are developed1 you will shamefully desist4 8,i would conquer at the ,olympic ,games40 ,but consider what precedes and what follows1 and then1 if it be for your advantage1 engage in the affair4 ,you must conform to rules1 submit to a diet1 refrain from dainties2 exercise your body1 whether you choose it or not1 at a stated hour1 in heat and cold2 you must drink no cold water1 and sometimes no wine--in a word1 you must give yourself up to your trainer as to a physician4 ,then1 in the combat1 you may be thrown into a ditch1 dislocate your arm1 turn your ankle1 swallow an abundance of dust1 receive stripes for negligence1 and1 after all1 lose the victory4 ,when you have reckoned up all this1 if your inclination still holds1 set about the combat4 ,otherwise1 take notice1 you will behave like children who sometimes play wrestlers1 sometimes gladiators1 sometimes blow a trumpet1 and sometimes act a tragedy1 when they happen to have seen and admired these shows4 ,thus you too will be at one time a wrestler1 and another a gladiator2 now a philosopher1 now an orator2 but nothing in earnest4 ,like an ape you mimic all you see1 and one thing after another is sure to please you1 but is out of favor as soon as it becomes familiar4 ,for you have never entered upon anything considerately2 nor after having surveyed and tested the whole matter1 but carelessly1 and with a halfway zeal4 ,thus some1 when they have seen a philosopher and heard a man speaking like ,euphrates#c--though1 indeed1 who can speak like him8--have a mind to be philosophers1 too4 ,consider first1 man1 what the matter is1 and what your own nature is able to bear4 ,if you would be a wrestler1 consider your shoulders1 your back1 your thighs2 for different persons are made for different things4 ,do you think that you can act as you do and be a philosopher1 that you can eat1 drink1 be angry1 be discontented1 as you are now8 ,you must watch1 you must labor1 you must get the better of certain appetites1 must quit your acquaintances1 be despised by your servant1 be laughed at by those you meet2 come off worse than others in everything--in offices1 in honors1 before tribunals4 ,when you have fully considered all these things1 approach1 if you please--that is1 if1 by parting with them1 you have a mind to purchase serenity1 freedom1 and tranquillity4 ,if not1 do not come hither2 do not1 like children1 be now a philosopher1 then a publican1 then an orator1 and then one of ,caesar's officers4 ,these things are not consistent4 ,you must be one man1 either good or bad4 ,you must cultivate either your own reason or else externals2 apply yourself either to things within or without you--that is1 be either a philosopher or one of the mob4 ,,xxx ,duties are universally measured by relations4 ,is a certain man your father8 ,in this are implied taking care of him1 submitting to him in all things1 patiently receiving his reproaches1 his correction4 ,but he is a bad father4 ,is your natural tie1 then1 to a good father8 ,no1 but to a father4 ,is a brother unjust8 ,well1 preserve your own just relation toward him4 ,consider not what he does1 but what you are to do to keep your own will in a state conformable to nature1 for another cannot hurt you unless you please4 ,you will then be hurt when you consent to be hurt4 ,in this manner1 therefore1 if you accustom yourself to contemplate the relations of neighbor1 citizen1 commander1 you can deduce from each the corresponding duties4 ,,xxxi ,be assured that the essence of piety toward the gods lies in this--to form right opinions concerning them1 as existing and as governing the universe justly and well4 ,and fix yourself in this resolution1 to obey them1 and yield to them1 and willingly follow them amidst all events1 as being ruled by the most perfect wisdom4 ,for thus you will never find fault with the gods1 nor accuse them of neglecting you4 ,and it is not possible for this to be affected in any other way than by withdrawing yourself from things which are not within our own power1 and by making good or evil to consist only in those which are4 ,for if you suppose any other things to be either good or evil1 it is inevitable that1 when you are disappointed of what you wish or incur what you would avoid1 you should reproach and blame their authors4 ,for every creature is naturally formed to flee and abhor things that appear hurtful and that which causes them2 and to pursue and admire those which appear beneficial and that which causes them4 ,it is impracticable1 then1 that one who supposes himself to be hurt should rejoice in the person who1 as he thinks1 hurts him1 just as it is impossible to rejoice in the hurt itself4 ,hence1 also1 a father is reviled by his son when he does not impart the things which seem to be good2 and this made ,polynices and ,eteocles#d mutually enemies--that empire seemed good to both4 ,on this account the husbandman reviles the gods2 and so do the sailor1 the merchant1 or those who have lost wife or child4 ,for where our interest is1 there1 too1 is piety directed4 ,so that whoever is careful to regulate his desires and aversions as he ought is thus made careful of piety likewise4 ,but it also becomes incumbent on everyone to offer libations and sacrifices and first fruits1 according to the customs of his country1 purely1 and not heedlessly nor negligently2 not avariciously1 nor yet extravagantly4 ,,xxxii ,when you have recourse to divination1 remember that you know not what the event will be1 and you come to learn it of the diviner2 but of what nature it is you knew before coming2 at least1 if you are of philosophic mind4 ,for if it is among the things not within our own power1 it can by no means be either good or evil4 ,do not1 therefore1 bring with you to the diviner either desire or aversion--else you will approach him trembling--but first clearly understand that every event is indifferent and nothing to you1 of whatever sort it may be2 for it will be in your power to make a right use of it1 and this no one can hinder4 ,then come with confidence to the gods as your counselors2 and afterwards1 when any counsel is given you1 remember what counselors you have assumed1 and whose advice you will neglect if you disobey4 ,come to divination as ,socrates prescribed1 in cases of which the whole consideration relates to the event1 and in which no opportunities are afforded by reason or any other art to discover the matter in view4 ,when1 therefore1 it is our duty to share the danger of a friend or of our country1 we ought not to consult the oracle as to whether we shall share it with them or not4 ,for though the diviner should forewarn you that the auspices are unfavorable1 this means no more than that either death or mutilation or exile is portended4 ,but we have reason within us2 and it directs us1 even with these hazards1 to stand by our friend and our country4 ,attend1 therefore1 to the greater diviner1 the ,pythian ,god1 who once cast out of the temple him who neglected to save his friend4#e ,,xxxiii ,begin by prescribing to yourself some character and demeanor1 such as you may preserve both alone and in company4 ,be mostly silent1 or speak merely what is needful1 and in few words4 ,we may1 however1 enter sparingly into discourse sometimes1 when occasion calls for it2 but let it not run on any of the common subjects1 as gladiators1 or horse races1 or athletic champions1 or food1 or drink--the vulgar topics of conversation--and especially not on men1 so as either to blame1 or praise1 or make comparisons4 ,if you are able1 then1 by your own conversation1 bring over that of your company to proper subjects2 but if you happen to find yourself among strangers1 be silent4 ,let not your laughter be loud1 frequent1 or abundant4 ,avoid taking oaths1 if possible1 altogether2 at any rate1 so far as you are able4 ,avoid public and vulgar entertainments2 but if ever an occasion calls you to them1 keep your attention upon the stretch1 that you may not imperceptibly slide into vulgarity4 ,for be assured that if a person be ever so pure himself1 yet1 if his companion be corrupted1 he who converses with him will be corrupted likewise4 ,provide things relating to the body no further than absolute need requires1 as meat1 drink1 clothing1 house1 retinue4 ,but cut off everything that looks toward show and luxury4 ,before marriage guard yourself with all your ability from unlawful intercourse with women2 yet be not uncharitable or severe to those who are led into this1 nor boast frequently that you yourself do otherwise4 ,if anyone tells you that a certain person speaks ill of you1 do not make excuses about what is said of you1 but answer3 8,he was ignorant of my other faults1 else he would not have mentioned these alone40 ,it is not necessary for you to appear often at public spectacles2 but if ever there is a proper occasion for you to be there1 do not appear more solicitous for any other than for yourself--that is1 wish things to be only just as they are1 and only the best man to win2 for thus nothing will go against you4 ,but abstain entirely from acclamations and derision and violent emotions4 ,and when you come away1 do not discourse a great deal on what has passed and what contributes nothing to your own amendment4 ,for it would appear by such discourse that you were dazzled by the show4 ,be not prompt or ready to attend private recitations2 but if you do attend1 preserve your gravity and dignity1 and yet avoid making yourself disagreeable4 ,when you are going to confer with anyone1 and especially with one who seems your superior1 represent to yourself how ,socrates or ,zeno#f would behave in such a case1 and you will not be at a loss to meet properly whatever may occur4 ,when you are going before anyone in power1 fancy to yourself that you may not find him at home1 that you may be shut out1 that the doors may not be opened to you1 that he may not notice you4 ,if1 with all this1 it be your duty to go1 bear what happens and never say to yourself1 8,it was not worth so much02 for this is vulgar1 and like a man bewildered by externals4 ,in company1 avoid a frequent and excessive mention of your own actions and dangers4 ,for however agreeable it may be to yourself to allude to the risks you have run1 it is not equally agreeable to others to hear your adventures4 ,avoid likewise an endeavor to excite laughter1 for this may readily slide you into vulgarity1 and1 besides1 may be apt to lower you in the esteem of your acquaintance4 ,approaches to indecent discourse are likewise dangerous4 ,therefore1 when anything of this sort happens1 use the first fit opportunity to rebuke him who makes advances that way1 or1 at least1 by silence and blushing and a serious look show yourself to be displeased by such talk4 ,,xxxiv ,if you are dazzled by the semblance of any promised pleasure1 guard yourself against being bewildered by it2 but let the affair wait your leisure1 and procure yourself some delay4 ,then bring to your mind both points of time--that in which you shall enjoy the pleasure1 and that in which you will repent and reproach yourself1 after you have enjoyed it--and set before you1 in opposition to these1 how you will rejoice and applaud yourself if you abstain4 ,and even though it should appear to you a seasonable gratification1 take heed that its enticements and allurements and seductions may not subdue you1 but set in opposition to this how much better it is to be conscious of having gained so great a victory4 ,,xxxv ,when you do anything from a clear judgment that it ought to be done1 never shrink from being seen to do it1 even though the world should misunderstand it2 for if you are not acting rightly1 shun the action itself2 if you are1 why fear those who wrongly censure you8 ,,xxxvi ,as the proposition1 8either it is day or it is night10 has much force in a disjunctive argument1 but none at all in a conjunctive one1 so1 at a feast1 to choose the largest share is very suitable to the bodily appetite1 but utterly inconsistent with the social spirit of the entertainment4 ,remember1 then1 when you eat with another1 not only the value to the body of those things which are set before you1 but also the value of proper courtesy toward your host4 ,,xxxvii ,if you have assumed any character beyond your strength1 you have both demeaned yourself ill in that and quitted one which you might have supported4 ,,xxxviii ,as in walking you take care not to tread upon a nail1 or turn your foot1 so likewise take care not to hurt the ruling faculty of your mind4 ,and if we were to guard against this in every action1 we should enter upon action more safely4 ,,xxxix ,the body is to everyone the proper measure of its possessions1 as the foot is of the shoe4 ,if1 therefore1 you stop at this1 you will keep the measure2 but if you move beyond it1 you must necessarily be carried forward1 as down a precipice2 as in the case of a shoe1 if you go beyond its fitness to the foot1 it comes first to be gilded1 then purple1 and then studded with jewels4 ,for to that which once exceeds the fit measure there is no bound4 ,,xl ,women from fourteen years old are flattered by men with the title of mistresses4 ,therefore1 perceiving that they are regarded only as qualified to give men pleasure1 they begin to adorn themselves1 and in that to place all their hopes4 ,it is worth while1 therefore1 to try that they may perceive themselves honored only so far as they appear beautiful in their demeanor and modestly virtuous4 ,,xli ,it is a mark of want of intellect to spend much time in things relating to the body1 as to be immoderate in exercises1 in eating and drinking1 and in the discharge of other animal functions4 ,these things should be done incidentally and our main strength be applied to our reason4 ,,xlii ,when any person does ill by you1 or speaks ill of you1 remember that he acts or speaks from an impression that it is right for him to do so4 ,now it is not possible that he should follow what appears right to you1 but only what appears so to himself4 ,therefore1 if he judges from false appearances1 he is the person hurt1 since he1 too1 is the person deceived4 ,for if anyone takes a true proposition to be false1 the proposition is not hurt1 but only the man is deceived4 ,setting out1 then1 from these principles1 you will meekly bear with a person who reviles you1 for you will say upon every occasion1 8,it seemed so to him40 ,,xliii ,everything has two handles3 one by which it may be borne1 another by which it cannot4 ,if your brother acts unjustly1 do not lay hold on the affair by the handle of his injustice1 for by that it cannot be borne1 but rather by the opposite--that he is your brother1 that he was brought up with you2 and thus you will lay hold on it as it is to be borne4 ,,xliv ,these reasonings have no logical connection3 8,i am richer than you1 therefore ,i am your superior40 8,i am more eloquent than you1 therefore ,i am your superior40 ,the true logical connection is rather this3 8,i am richer than you1 therefore my possessions must exceed yours40 8,i am more eloquent than you1 therefore my style must surpass yours40 ,but you1 after all1 consist neither in property nor in style4 ,,xlv ,does anyone bathe hastily8 ,do not say that he does it ill1 but hastily4 ,does anyone drink much wine8 ,do not say that he does ill1 but that he drinks a great deal4 ,for unless you perfectly understand his motives1 how should you know if he acts ill8 ,thus you will not risk yielding to any appearances but such as you fully comprehend4 ,,xlvi ,never proclaim yourself a philosopher1 nor make much talk among the ignorant about your principles1 but show them by actions4 ,thus1 at an entertainment1 do not discourse how people ought to eat1 but eat as you ought4 ,for remember that thus ,socrates also universally avoided all ostentation4 ,and when persons came to him and desired to be introduced by him to philosophers1 he took them and introduced them2 so well did he bear being overlooked4 ,so if ever there should be among the ignorant any discussion of principles1 be for the most part silent4 ,for there is great danger in hastily throwing out what is undigested4 ,and if anyone tells you that you know nothing1 and you are not nettled at it1 then you may be sure that you have really entered on your work4 ,for sheep do not hastily throw up the grass to show the shepherds how much they have eaten1 but1 inwardly digesting their food1 they produce it outwardly in wool and milk4 ,thus1 therefore1 do you not make an exhibition before the ignorant of your principles1 but of the actions to which their digestion gives rise4 ,,xlvii ,when you have learned to nourish your body frugally1 do not pique yourself upon it2 nor1 if you drink water1 be saying upon every occasion1 8,i drink water40 ,but first consider how much more frugal are the poor than we1 and how much more patient of hardship4 ,if at any time you would inure yourself by exercise to labor and privation1 for your own sake and not for the public1 do not attempt great feats2 but when you are violently thirsty1 just rinse your mouth with water1 and tell nobody4 ,,xlviii ,the condition and characteristic of a vulgar person is that he never looks for either help or harm from himself1 but only from externals4 ,the condition and characteristic of a philosopher is that he looks to himself for all help or harm4 ,the marks of a proficient are that he censures no one1 praises no one1 blames no one1 accuses no one2 says nothing concerning himself as being anybody or knowing anything4 ,when he is in any instance hindered or restrained1 he accuses himself2 and if he is praised1 he smiles to himself at the person who praises him2 and if he is censured1 he makes no defense4 ,but he goes about with the caution of a convalescent1 careful of interference with anything that is doing well but not yet quite secure4 ,he restrains desire2 he transfers his aversion to those things only which thwart the proper use of our own will2 he employs his energies moderately in all directions2 if he appears stupid or ignorant1 he does not care2 and1 in a word1 he keeps watch over himself as over an enemy and one in ambush4 ,,xlix ,when anyone shows himself vain on being able to understand and interpret the works of ,chrysippus1#g say to yourself3 8,unless ,chrysippus had written obscurely1 this person would have had nothing to be vain of4 ,but what do ,i desire8 ,to understand nature1 and follow her4 ,i ask1 then1 who interprets her2 and hearing that ,chrysippus does1 ,i have recourse to him4 ,i do not understand his writings4 ,i seek1 therefore1 one to interpret them40 ,so far there is nothing to value myself upon4 ,and when ,i find an interpreter1 what remains is to make use of his instructions4 ,this alone is the valuable thing4 ,but if ,i admire merely the interpretation1 what do ,i become more than a grammarian1 instead of a philosopher1 except1 indeed1 that instead of ,homer ,i interpret ,chrysippus8 ,when anyone1 therefore1 desires me to read ,chrysippus to him1 ,i rather blush when ,i cannot exhibit actions that are harmonious and consonant with his discourse4 ,l ,whatever rules you have adopted1 abide by them as laws1 and as if you would be impious to transgress them2 and do not regard what anyone says of you1 for this1 after all1 is no concern of yours4 ,how long1 then1 will you delay to demand of yourself the noblest improvements1 and in no instance to transgress the judgments of reason8 ,you have received the philosophic principles with which you ought to be conversant2 and you have been conversant with them4 ,for what other master1 then1 do you wait as an excuse for this delay in self-reformation8 ,you are no longer a boy but a grown man4 ,if1 therefore1 you will be negligent and slothful1 and always add procrastination to procrastination1 purpose to purpose1 and fix day after day in which you will attend to yourself1 you will insensibly continue to accomplish nothing and1 living and dying1 remain of vulgar mind4 ,this instant1 then1 think yourself worthy of living as a man grown up and a proficient4 ,let whatever appears to be the best be to you an inviolable law4 ,and if any instance of pain or pleasure1 glory or disgrace1 be set before you1 remember that now is the combat1 now the ,olympiad comes on1 nor can it be put off2 and that by one failure and defeat honor may be lost or--won4 ,thus ,socrates became perfect1 improving himself by everything1 following reason alone4 ,and though you are not yet a ,socrates1 you ought1 however1 to live as one seeking to be a ,socrates4 ,,li ,the first and most necessary topic in philosophy is the practical application of principles1 as1 ,we ought not to lie2 the second is that of demonstrations as1 ,why it is that we ought not to lie2 the third1 that which gives strength and logical connection to the other two1 as1 ,why this is a demonstration4 ,for what is demonstration8 ,what is a consequence8 ,what a contradiction8 ,what truth8 ,what falsehood8 ,the third point is then necessary on account of the second2 and the second on account of the first4 ,but the most necessary1 and that whereon we ought to rest1 is the first4 ,but we do just the contrary4 ,for we spend all our time on the third point and employ all our diligence about that1 and entirely neglect the first4 ,therefore1 at the same time that we lie1 we are very ready to show how it is demonstrated that lying is wrong4 ,upon all occasions we ought to have these maxims ready at hand3 ,conduct me1 ,zeus1 and thou1 ,o ,destiny1 ,wherever your decrees have fixed my lot4 ,i follow cheerfully2 and1 did ,i not1 ,wicked and wretched1 ,i must follow still4#h ,who'er yields properly to ,fate is deemed ,wise among men1 and knows the laws of ,heaven4#i ,and this third3 8,o ,crito1 if it thus pleases the gods1 thus let it be40#aj 8,anytus and ,melitus may kill me indeed2 but hurt me they cannot40#aa ,footnotes #a;,happiness1 the effect of virtue1 is the mark which ,god has set up for us to aim at4 ,our missing it is no work of ,his2 nor so properly anything real1 as a mere negative and failure of our own4 #b;,chapter ,,xv of the third book of the ,discourses1 which1 with the exception of some very trifling differences1 is the same as chapter ,,xxix of the ,enchiridion4--,ed4 #c;,euphrates was a philosopher of ,syria1 whose character is described1 with the highest encomiums1 by ,pliny the ,younger1 ,letters ,i4 #aj4 #d,the two inimical sons of ,oedipus1 who killed each other in battle4--,ed4 #e,this refers to an anecdote given in full by ,simplicius1 in his commentary on this passage1 of a man assaulted and killed on his way to consult the oracle1 while his companion1 deserting him1 took refuge in the temple till cast out by the ,deity4--,tr4 #f,reference is to ,zeno of ,cyprus 7#cce-bfc ,b4,c471 the founder of the ,stoic school4--,ed4 #g;,chrysippus 7c4 #bhj-bjg ,b4,c47 was a ,stoic philosopher who became head of the ,stoa after ,cleanthes4 ,his works1 which are lost1 were most influential and were generally accepted as the authoritative interpretation of orthodox ,stoic philosophy4--,ed4 #h;,cleanthes1 in ,diogenes ,laertius1 quoted also by ,seneca1 ,epistle #ajg4 #i;,euripides1 ,fragments4 #aj,plato1 ,crito1 ,chap4 ,,xvii4 #aa,plato1 ,apology1 ,chap4 ,,xviii4 ,the ,library of ,liberal ,arts ,aeschylus3 ,prometheus ,bound4 ,tr4 ,e4 ,b4 ,browning4 7,,lla #bd7 4#dj 99,alembert1 d'3 ,introduction to the ,encyclopdie of #agea4 ,tr4 ,t4 ,d4 ,lockwood4 7,,lla #hh7 4#hj 99,aristotle3 ,nicomachean ,ethics4 ,tr4 ,m4 ,ostwald4 7,,lla #ge7 4#hj ----3 ,on the ,art of ,poetry4 ,tr4 ,s4 ,h4 ,butcher4 7,,lla #f7 4#ej 99----3 ,on ,poetry and ,style4 ,tr4 ,g4 ,m4 ,a4 ,grube4 7,,lla #fh7 4#ge ,augustine3 ,on ,christian ,doctrine4 ,tr4 ,d4 ,w4 ,robertson1 ,jr4 7,,lla #hj7 4#ie 99,bacon3 ,the ,new ,organon4 7,,lla #ig7 #a4jj 99,beccaria3 ,of ,crimes and ,punishments4 ,tr4 ,h4 ,paolucci ,v4 ,caporale4 7,,lla #ajg7 4#fj ,bergson3 ,an ,introduction to ,metaphysics4 ,tr4 ,t4 ,e4 ,hulme4 7,,lla #aj7 4#dj 99,berkeley3 ,an ,essay ,toward a ,new ,theory of ,vision ,the ,theory of ,vision ,vindicated4 7,,lla #hc7 4#hj ----3 ,a ,treatise ,concerning the ,principles of ,human ,knowledge4 7,,lla #ec7 4#ge ----3 ,three ,dialogues between ,hylas and ,philonous4 7,,lla #ci7 4#ge ,boccaccio on ,poetry4 ,tr4 ,c4 ,g4 ,osgood4 7,,lla #hb7 cl4 #c4ej #a4be 99,boethius3 ,the ,consolation of ,philosophy4 ,tr4 ,r4 ,h4 ,green4 7,,lla #hf7 4#ie ,bonaventura3 ,the ,mind's ,road to ,god4 ,tr4 ,g4 ,boas4 7,,lla #cb7 4#ej ,bowman3 ,the ,absurdity of ,christianity and ,other ,essays4 7,,lla #ef7 4#ge ,bradley3 ,ethical ,studies 7,selected ,essays74 7,,lla #bh7 cl4 #b4jj 4#he 99,burke3 ,on the ,sublime and ,beautiful4 7,,lla #ii7 4#ij ----3 ,reflections on the ,revolution in ,france4 7,,lla #df7 cl4 #c4ej #a4be ,butler3 ,five ,sermons4 7,,lla #ba7 4#fj ,calvin3 ,on the ,christian ,faith4 7,,lla #ic7 4#ie ----3 ,on ,god and ,political ,duty4 7,,lla #bc7 4#fj 99,the ,cid4 ,tr4 ,j4 ,g4 ,markley4 7,,lla #gg7 4#ge ,cornford3 ,plato and ,parmenides4 7,,lla #ajb7 #a4fj ----3 ,plato's ,cosmology4 7,,lla #aja7 #a4ge ----3 ,plato's ,theory of ,knowledge4 7,,lla #ajj7 #a4ge 99,dante3 ,de vulgari eloquentia4 ,tr4 ,w4 ,t4 ,h4 ,jackson4 7,,lla #he7 4#fj ----3 ,on ,world-,government 7,de ,monarchia74 ,tr4 ,h4 ,w4 ,schneider4 7,,lla #ae7 4#fj ,descartes3 ,discourse on ,method4 ,tr4 ,l4 ,j4 ,lafleur4 7,,lla #ai7 4#ej 99----3 ,discourse on ,method and ,meditations4 ,tr4 ,l4 ,j4 ,lafleur4 7,,lla #hi7 4#ij ----3 ,meditations4 ,tr4 ,l4 ,j4 ,lafleur4 7,,lla #bi7 4#fj ,dostoevski3 ,the ,grand ,inquisitor on the ,nature of ,man4 ,tr4 ,c4 ,garnett4 7,,lla #fc7 4#dj 99,dryden3 ,an ,essay of ,dramatic ,poesy4 7,,lla #ajd7 4#fj ,emerson3 ,nature4 7,,lla #b7 4#dj ,epictetus3 ,the ,enchiridion4 ,tr4 ,t4 ,w4 ,higginson4 7,,lla #h7 4#dj ,erasmus3 ,ten ,colloquies of ,erasmus4 ,tr4 ,c4 ,r4 ,thompson4 7,,lla #dh7 cl4 #c4jj 4#ij ,euripides3 ,electra4 ,tr4 ,m4 ,hadas4 7,,lla #bf7 4#dj ,fichte3 ,the ,vocation of ,man4 ,tr4 ,w4 ,smith4 7,,lla #ej7 4#ge ,goethe3 ,faust ,i4 ,tr4 ,b4 ,q4 ,morgan4 7,,lla #cc7 cl4 #b4ej 4#ge ,grotius3 ,prolegomena to the ,law of ,war and ,peace4 ,tr4 ,f4 ,w4 ,kelsey4 7,,lla #fe7 4#ej ,hanslick3 ,the ,beautiful in ,music4 7,,lla #de7 cl4 #b4ej 4#hj ,harrington3 ,the ,political ,writings of ,james ,harrington4 7,,lla #ch7 cl4 #c4jj 4#ij ,hegel3 ,reason in ,history4 ,tr4 ,r4 ,s4 ,hartman4 7,,lla #ce7 cl4 #b4ge 4#ge ,hesiod3 ,theogony4 ,tr4 ,n4 ,o4 ,brown4 7,,lla #cf7 4#ej ,hobbes3 ,leviathan ,i-,,ii4 7,,lla #fi7 #a4jj 99,hume43 ,david ,hume's ,literary ,essays4 7,,lla #hd7 4#ij ----3 ,david ,hume's ,political ,essays4 7,,lla #cd7 cl4 #c4jj 4#ij ----3 ,an ,inquiry ,concerning ,human ,understanding4 7,,lla #di7 4#hj ----3 ,an ,inquiry ,concerning the ,principles of ,morals4 7,,lla #fb7 4#ge 99,kant3 ,critique of the ,aesthetic ,judgment4 ,tr4 ,w4 ,cerf4 7,,lla #gc7 #a4be ----3 ,critique of ,practical ,reason4 ,tr4 ,l4 ,w4 ,beck4 7,,lla #eb7 4#ij ----3 ,fundamental ,principles of the ,metaphysic of ,morals4 ,tr4 ,t4 ,k4 ,abbott4 7,,lla #af7 4#fj ----3 ,perpetual ,peace4 ,tr4 ,m4 ,c4 ,smith4 7,,lla #c7 4#de ----3 ,perpetual ,peace4 ,tr4 ,l4 ,w4 ,beck4 7,,lla #ed7 4#ej 99----3 ,perpetual ,peace and the ,idea of a ,universal ,commonwealth4 ,tr4 ,l4 ,w4 ,beck4 7,,lla #if7 4#ge 99----3 ,philosophy of ,right4 ,tr4 ,j4 ,ladd4 7,,lla #gb7 #a4be ----3 ,prolegomena to ,any ,future ,metaphysics4 ,tr4 ,mahaffy-,carus2 rev4 ,l4 ,w4 ,beck4 7,,lla #bg7 cl4 #b4jj 4#he 99----3 ,religion within the ,limits of ,reason4 ,tr4 ,t4 ,m4 ,green4 7,,lla #ajh7 cl4 #c4ej #a4jj ,kleist3 ,the ,prince of ,homburg4 ,tr4 ,c4 ,e4 ,passage4 7,,lla #fj7 4#ge 99,le ,bon3 ,mass ,psychology 7,the ,crowd74 7,,lla #ij7 4#hj 99,leibniz3 ,monadology and ,other ,philosophical ,essays4 ,tr4 ,p4 ,a4 ,schrecker4 7,,lla #id7 4#ij 99,lessing3 ,laocon4 ,tr4 ,e4 ,a4 ,mc,cormick4 7,,lla #gh7 4#ie ,the ,life of ,lazarillo de ,tormes4 ,tr4 ,j4 ,g4 ,markley4 7,,lla #cg7 4#ej ,locke3 ,a ,letter ,concerning ,toleration4 7,,lla #bb7 4#dj ----3 ,the ,second ,treatise of ,government4 7,,lla #ca7 cl4 #b4ej 4#hj ,longinus3 ,on ,great ,writing 7,on the ,sublime74 ,tr4 ,g4 ,m4 ,a4 ,grube4 7,,lla #gi7 4#fj ,machiavelli3 ,mandragola4 ,tr4 ,a4 ,h4 ,paolucci4 7,,lla #eh7 4#fj ,mill1 ,j43 ,an ,essay on ,government4 7,,lla #dg7 4#ej ,mill1 ,j4 ,s43 ,autobiography4 7,,lla #ia7 4#ij 99----3 ,nature and ,utility of ,religion2 ,two ,essays4 7,,lla #ha7 4#fj ----3 ,on ,liberty4 7,,lla #fa7 4#fe ----3 ,considerations on ,representative ,government4 7,,lla #ga7 4#ij ,mill1 ,j4 ,s4 7cont'd73 ,theism4 7,,lla #fd7 4#ge ----3 ,utilitarianism4 7,,lla #a7 4#ej 99,moliere3 ,tartuffe4 ,tr4 ,r4 ,w4 ,hartle4 7,,lla #hg7 4#ej ,nietzsche3 ,the ,use and ,abuse of ,history4 7,,lla #aa7 4#ej ,paine3 ,the ,age of ,reason4 7,,lla #e7 4#ej ,plato3 ,euthyphro1 ,apology1 ,crito4 ,tr4 ,f4 ,j4 ,church4 7,,lla #d7 4#ej ----3 ,gorgias4 ,tr4 ,w4 ,c4 ,helmbold4 7,,lla #bj7 4#ge ----3 ,meno4 ,tr4 ,b4 ,jowett4 7,,lla #ab7 4#dj ----3 ,phaedo4 ,tr4 ,f4 ,j4 ,church4 7,,lla #cj7 4#ej ----3 ,phaedrus4 ,tr4 ,w4 ,c4 ,helmbold ,w4 ,g4 ,rabinowitz4 7,,lla #dj7 4#fj 99----3 ,philebus4 ,tr4 ,k4 ,herbert4 7,,lla #da7 4#ge ----3 ,protagoras4 ,tr4 ,b4 ,jowett4 7,,lla #ei7 4#ge ----3 ,statesman4 ,tr4 ,j4 ,b4 ,skemp4 7,,lla #eg7 4#ge ----3 ,symposium4 ,tr4 ,b4 ,jowett4 7,,lla #g7 4#dj 99----3 ,theaetetus4 ,tr4 ,f4 ,m4 ,cornford4 7,,lla #aje7 4#hj ----3 ,timaeus4 ,tr4 ,f4 ,m4 ,cornford4 7,,lla #ajf7 4#hj ,plautus3 ,the ,haunted ,house 7,mostellaria74 ,tr4 ,f4 ,o4 ,copley4 7,,lla #db7 4#de ----3 ,the ,menaechmi4 ,tr4 ,f4 ,o4 ,copley4 7,,lla #ag7 4#de ----3 ,the ,rope 7,rudens74 ,tr4 ,f4 ,o4 ,copley4 7,,lla #dc7 4#de 99,pope3 ,essay on ,man4 7,,lla #ajc7 4#ej ,post3 ,significant ,cases in ,british ,constitutional ,law4 7,,lla #ff7 cl4 #c4ej #a4be 99,rousseau3 ,two ,discourses4 ,tr4 ,v4 ,gourevitch4 7,,lla #aji7 4#hj 99,russell3 ,selected ,essays4 7,,lla #gd7 4#ij ,schneider3 ,sources of ,contemporary ,philosophical ,realism in ,america4 7,,lla #ib7 4#fj 99,schopenhauer3 ,essay on the ,freedom of the ,will4 ,tr4 ,k4 ,kolenda4 7,,lla #gj7 4#hj ,seneca3 ,medea4 ,tr4 ,m4 ,hadas4 7,,lla #ee7 4#de ----3 ,oedipus4 ,tr4 ,m4 ,hadas4 7,,lla #dd7 4#de ----3 ,thyestes4 ,tr4 ,m4 ,hadas4 7,,lla #gf7 4#de 99,shelley3 ,defence of ,poetry4 7,,lla #ih7 4#ej ,sophocles3 ,electra4 ,tr4 ,r4 ,c4 ,jebb4 7,,lla #be7 4#dj ,spinoza3 ,on the ,improvement of the ,understanding4 ,tr4 ,j4 ,katz4 7,,lla #fg7 4#ej ,terence3 ,phormio4 ,tr4 ,f4 ,o4 ,copley4 7,,lla #ie7 4#de ----3 ,the ,woman of ,andros4 ,tr4 ,f4 ,o4 ,copley4 7,,lla #ah7 4#de 99,tolstoy3 ,what ,is ,art8 ,tr4 ,a4 ,maude4 7,,lla #ea7 4#ij ,whitman3 ,democratic ,vistas4 7,,lla #i7 4#ej 7,complete catalogue sent upon request7 99 ,in preparation4 ,,the ,,liberal ,,arts ,,press1 ,,inc4 #aec ,w4 #gbnd ,street1 ,new ,york #bc1 ,n4 ,y4