Stoic Meditations

You are rendered over-proud by a fine house, as though it could never be burned, and your heads are turned by riches as though Fortune has not sufficient strength to swallow them up.

I shall make whatever befalls me become a good thing, but I prefer that what befalls me should be comfortable and pleasant and unlikely to cause me annoyance.

A Stoic finds herself at ease both in a fancy house where food is served on silver plates and under the bridge sharing the fare with beggars.

Riches, I say, are not a good thing; for if they were, they would make people good: now since that which is found even among bad people cannot be termed good, I do not allow them to be called so.

Nature bids me do good to mankind. Wherever there is a human being, there is an opportunity for a benefit.

He who believes giving to be an easy matter, is mistaken: it offers very great difficulties, if we bestow our bounty rationally, and do not scatter it impulsively and at random.

The philosopher may own wealth, but will not own wealth that has been torn from another, or which is stained with another’s blood: her must be obtained without wronging anyone, and without it being won by base means.

Do not, then, make any mistake: riches belong to the class of desirable things. But if my riches leave me, they will carry away with them nothing except themselves.

Health, for Aristotle, is a necessary requirement for a eudaimonic life. For the Stoics, it is preferred, other things being equal, but a life worth living is within grasp of everyone, regardless of their specific condition.

Wealth ought to be despised, not that we should not possess it, but that we should not possess it with fear and trembling: we do not drive it away from us, but when it leaves us, we follow after it unconcernedly.

Seneca gives us a handy list of fundamental goals to live a life worth living.

Diodorus has said what you do not like to hear, because you too ought to do it. “I’ve lived, I’ve run the race which Fortune set me.”

I shall continue to praise that life which I do not, indeed, lead, but which I know I ought to lead, loving virtue and following after her, albeit a long way behind her and with halting gait.

I am not a wise man, so do not require me to be on a level with the best of men, but merely to be better than the worst: I am satisfied, if every day I take away something from my vices and correct my faults.

Why, then, do you talk so much more bravely than you live? Why do you pay regard to common rumor, and feel annoyed by calumnious gossip? Why do you drink wine that is older than yourself?

Let virtue lead the way and bear the standard: we shall have pleasure for all that, but we shall be her masters and controllers; she may win some concessions from us, but will not force us to do anything.

Seneca strikes a sympathetic note toward Epicureanism, suggesting that it is a misunderstood philosophy, just like, in some respects, modern Stoicism turns out to be.

You devote yourself to pleasures, I check them; you indulge in pleasure, I use it; you think that it is the highest good, I do not even think it to be good: for the sake of pleasure I do nothing, you do everything.

Does this not appear great enough, when I tell you that the highest good is an unyielding strength of mind, wisdom, magnanimity, sound judgment, freedom, harmony, beauty? Do you still ask me for something greater?

If exercising virtue is pleasurable, aren't the Stoics a kind of Epicureans in disguise? Not at all, because the pleasure of virtue is a byproduct, not the main goal.

A mind in harmony with itself is a virtuous one, because it is the vices that are at war with each other.

The ancients bade us lead the highest, not the most pleasant life, in order that pleasure might not be the guide but the companion of a right-thinking and honorable mind.

If pleasure and virtue were entirely inseparable, we should not see some things to be pleasant, but not honorable, and others most honorable indeed, but hard and only to be attained by suffering.

That person is happy, whose reason recommends to them the whole posture of their affairs.

For no one can be styled happy who is beyond the influence of truth.

A person may be called “happy” who, thanks to reason, has ceased either to hope or to fear: but rocks also feel neither fear nor sadness, yet no one would call those things happy which cannot comprehend what happiness is.

The highest good is a mind which despises the accidents of fortune, and takes pleasure in virtue.

A happy life must also set due value upon all the things which adorn our lives, without over-estimating any one of them, and must be able to enjoy the bounty of Fortune without becoming her slave.

When I say “our opinion,” I do not bind myself to any one of the chiefs of the Stoic school, for I too have a right to form my own opinion.

These good things which men gaze at in wonder, which they crowd to see, which one points out to another with speechless admiration, are outwardly brilliant, but within are miseries to those who possess them.

Nothing gets us into greater troubles than our subservience to common rumor, living not by reason but by imitation of others.

Seneca advises his brother, and us, not to listen to the random "shouts and clamors" of people, but to reflect carefully on what happiness is and how to achieve it.

We know that certain things are features of the world. Like the existence of annoying people. Do not wish them away, because that is impossible. Rather, teach them, or bear with them.

Do not expect Plato’s Republic: but be content if the smallest thing goes on well, and consider such an event to be no small matter.

In a word, if there is a god, all is well; and if chance rules, do not also be governed by it.

Other people's opinions are not under your control, so focus instead on your own judgments and decisions to act or not to act.

As you yourself are a component part of a social system, so let every act of yours be a component part of social life.

All things are changing: and you yourself are in continuous mutation and in a manner in continuous destruction, and the whole universe, too.

Things stand outside of us, themselves by themselves, neither knowing anything of themselves nor expressing any judgment.

Today I have got out of all trouble, or rather I have cast out all trouble, for it was not outside, but within and in my opinions.

Labor not as one who is wretched, nor yet as one who would be pitied or admired; but direct your will to one thing only: to act or not to act as social reason requires.

If you are able, correct by teaching those who do wrong; but if you cannot, remember that indulgence is given to you for this purpose.

He who does wrong does wrong against himself. He who acts unjustly acts unjustly to himself, because he makes himself bad.

Our fear of pain and our desire for pleasure sometimes lead to injustice. Let that not be the case.

Marcus Aurelius thinks injustice is a type of impiety against the cosmos. Modern Stoics have updated the concept, since we don't believe the universe to be a sentient living being.

From a Stoic point of view, there is absolutely nothing more important in life than to exercise our virtue in order to help our fellow brothers and sisters of the human cosmopolis.

The wise person will not pity others, but will help them and be of service to them, seeing that he is born to be a help to all people and a public benefit.

Seneca details the characteristics of the ideal ruler. We should look for the same in the people who govern us. And in ourselves.

No school of philosophy is more gentle and benign, none is more full of love towards man or more anxious to promote the happiness of all.

The virtues are never in contradiction with each other. The vices are never good for the people who indulge them.

We should all follow Seneca's advice, resisting the urge for revenge and punishment, and practicing mercy and forgiveness.

Both rulers and ordinary people sometimes turn cruelty into a pleasure. It seriously undermines the most precious thing we all have: our character.

Seneca reminds us that the human animal is a delicate thing, forgiveness for his mistakes is often in order.

Turns out that, when the proper criteria are followed, it is almost never the time to use violence, either as a society, or as individuals.

Seneca provides a historically accurate analysis of the life of Octavian Augustus, the first Roman emperor. With implications for how to live our own lives.

A cruel reign is disordered and hidden in darkness, and while all shake with terror at the sudden explosions, not even he who caused all this disturbance escapes unharmed.

Seneca reminds us that prosecutors and judges might be corrupted, and that we have to take this into account when we act.

Seneca issues a stern reminder to Nero about the responsibilities of government. It can all too easily be applied today.

Seneca warns that the cruelty of people in charge of government can have massive consequences.

Seneca reminds Nero, and us, that not doing the right thing is first and foremost injurious to ourselves.

With great power comes great responsibility, as both Seneca and Spider-Man agree.

Seneca makes an epistemic argument to convince us that it is better to err on the side of clemency, rather than punishment.

Seneca makes an argument in favor of a broad conception of clemency, not just on behalf of the guilty, but of the innocent and the virtuous.

Seneca flatters Nero at the same time as he issues veiled threats to the new emperor, in case he steers from the right path.

We begin the study of the controversial On Clemency, through which Seneca tried to steer Nero's course for the good of the Roman people.

Epictetus and Seneca agree: our own death is the ultimate test of our character, and philosophy is a long journey to prepare us for it.

'What then, if I fall ill?' You shall bear illness well. 'Who shall tend me?' God, and your friends. 'I shall lie on a hard bed.' But you can do it like a man.

When you think about it, it turns out that we have far less control over things and people than we think, and therefore far less blame.

Epictetus says that our moral improvement is not like the Olympic Games: when we fail, we can resume immediately, not having to wait four years.

Epictetus advises us to live the life we have, in the place we are, rather than indulge in regret for what we may have lost.

Epictetus gives us a very practical pointer about how to incorporate Stoic precepts in our lives.

There is a proper time for everything, including enjoying your loved ones. Keep it in mind, before they're gone.

Epictetus tells us what happens when a person is truly free. Tyrants begin to tremble.

At Olympia you do not want anything else; you are content to have been crowned at Olympia. Does it seem to you so small and worthless a thing to be noble and good and happy?

How can you wish at the same time to grow old and not to see the death of any that you love?

Friends, the school of a philosopher is a hospital. When you leave, you should have suffered, not enjoyed yourself.

‘He’s a clever young man and a fan of rhetoric.’ ‘How do you know?’ ‘He praises me.’ Oh, well, that proves it, of course.

Let us play our roles in life well. Not acting lik a sheep, gently but at random; nor destructively, like a wild beast.

Look, can you be forced to assent to what appears to you wrong?’ ‘No.’ ‘Or to dissent from the plain truth?’ ‘No.’ ‘Then you see you do have within you a share of freedom.’

My mind represents for me my medium – like wood to a carpenter, or leather to a shoemaker. The goal in my case is the correct use of impressions.

So you can talk the right talk about Stoicism. But do you also walk the right walk?

Those who have learnt precepts and nothing more are anxious to give them out at once, just as men with weak stomachs vomit food.

I have a bad neighbor – bad, that is, for himself. For me, though, he is good: he exercises my powers of fairness and sociability.

A boxer derives the greatest advantage from his sparring partner – and my accuser is my sparring partner. He trains me in patience, civility and even temper.

For God’s sake, stop honoring externals, quit turning yourself into the tool of mere matter, or of people who can supply you or deny you those material things.

‘Being healthy is good, being sick is bad.’ No, my friend: enjoying health in the right way is good; making bad use of your health is bad.

When people say that the unjust person is better off because he has more money, what exactly is their system of values?

Keep well out of the sun, then, so long as your principles are as pliant as wax.

Are you proud of things for which you don't really deserve credit? Or for things that are not important? Reflect on this, and set your priorities straight.

Epictetus reminds us to draw a distinction between our objective situation and the way we feel about it.

We should always examine our impressions and ask whether they pass the test: are they in according with reason?

'My brother ought not to have behaved so to me.' No, but it is his business to look to that; however he may behave, I will deal with him as I ought.

If now is the time for fever, take your fever in the right way; if for thirst, thirst in the right way, if for hunger, hunger aright. Is it not in your power? Who will hinder you?

Epictetus explains one of the most powerful techniques in the Stoic toolkit for a better and more meaningful life.

You have vessels of gold, but your reason--judgements, assent, impulse, will--is of common clay.

Epictetus argues that rational creatures will always oppose tyrannical governments.

Epictetus draws a distinction between philosophy pursued for its own sake and philosophy as the art of life.

Socrates liked to daily monitor his moral self-improvement. How can we do the same?

Epictetus asks us to think about what we'd like to be doing when death will overtake us. It's an interesting exercise in self-knowledge.

What, after all, are sighing and crying, except opinions? What is ‘misfortune’? An opinion. And sectarian strife, dissension, blame and accusation, ranting and raving – they all are mere opinion.

Epictetus reminds us that to become a better person we need to apply our reasoning faculty to arrive at better judgments.

Epictetus puts to rest the notion that Stoics are supposed to suppress their emotions.

There are three areas of training in Stoic ethics: to desire the proper things, to act properly in the world, and to arrive at the best possible judgments.

Epictetus stresses the difference between physical and inner beauty.

Seneca notices that people fear old age in part because they fear irrelevance. But no one is irrelevant so long as they keep striving to be better human beings.

People who seek external goods become the slaves of those who happen to have the power to grant such goods.

What sort of things are truly important in your life, and why? Should you be reconsidering your current priorities?

People with misguided priorities live a wretched life, so let's get our priorities straight and aim for a serene existence instead.

Seneca writes a poignant passage reminding us of the futile waste of human life that war is.