Stoic Meditations

In order to protect ourselves we must live like doctors and be continually treating ourselves with reason.

Don’t expect to tell others what they should do when they know that you do what you shouldn’t.

It is not proper for one to die who is helpful to many while he is alive, unless by dying he is helpful to more.

Choose to die well while you can; wait too long, and it might become impossible to do so.

If we speak badly, we think badly, and we are more likely to act badly.

Musonius Rufus reminds us to be on guard concerning the effects that both pain and pleasure may have on our character.

Self-control, often referred to as the fourth cardinal virtue of temperance, is crucial to Stoicism and other philosophies of life.

Musonius Rufus reminds us that we might have the same bad inclinations as other people, so we should start working on ourselves first.

Musonius Rufus reminds us that we can, and should, only live in the present.

Cicero deploys a beautiful metaphor to encapsulate the Stoic theory of moral developmental psychology.

Wisdom is what allows us to use everything well. Things like money or education have no intrinsic value, they become valuable if we use them correctly.

Cicero provides three interpretations of the famous Stoic motto, live according to nature.

The Stoics adopted four ethical virtues, but also two epistemic ones: good reasoning and scientific understanding.

Friendship is intrinsically choice-worthy, going beyond just instrumental value.

Cicero explains how the wise person is supposed to be involved in society, politics, and family.

The Stoic take on private property is that it isn't really property: it's on temporary loan from the universe.

Stoicism is a practical philosophy. Let's see what it tells us about such an unusual situation as the COVID-19 pandemic.

Cicero proposes a simple argument for why sociability, not pleasure, is the ultimate human desire.

We learn the rudiments of ethics within our family. But we cannot stop there.

Cicero explains what criterion the Stoic uses to decide whether to walk through the open door.

Despite the fact that Stoics and Cynics treated externals differently, apparently both Chrysippus and Diogenes thought fame not worth stretching a finger for.

Cicero tells us that some indifferents are preferred for their own sake, some for the results they bring, some for both reasons.

Stoicism occupies a logical space between the kin philosophies of Cynicism and Aristotelianism.

Virtue is all or nothing, and yet we can make progress toward it. How does this Stoic paradox work?

Cicero explains how Aristotelians and Stoics treat externals, such as health, wealth, and so on.

Cicero reminds us that how we experience pain -- both physical and emotional -- in part depends on how we mentally approach the experience.

Aristotelianism and Stoicism differ in their conceptions of eudaimonia, the kind of life we should pursue. In a sense, they are both right.

Unlike much modern thinking in moral philosophy, Stoicism is about intentions. Which doesn't mean Stoics don't care about consequences.

Cicero reminds us of the quintessential Stoic motto: we should live in accordance with nature. It's a crucial concept, spanning the arc of ancient Stoicism, from Zeno of Citium to Marcus Aurelius.

Cicero articulates a Stoic syllogism aiming at demonstrating that the good life is a moral life. We look at whether the syllogism is valid and sound.

The wise person is happy because she is in complete control of the chief good in life: the moral good. Everything else is a preferred or dispreferred (moral) indifferent.

Cicero explains the notions of preferred indifferents and of the dichotomy of control by means of one of the most famous metaphors in Stoic literature: a discussion what is and is not up to an archer attempting to hit a target.

According to Stoic moral developmental psychology we begin life as self centered organisms, whose prosocial behavior develops initially by instinct, and then proceeds further with the aid of reason.

Things like health and wealth are choiceworthy. But what gives them value is, specifically, that they are the raw materials through which we exercise our chief good: virtue.

Cicero explains that human beings are naturally drawn to the use of reason, beginning when they are children. He also talks about the Stoic concept of katalepsis, the kind of impression so strong that it is undeniable.

Cicero has Cato the Younger explain a fundamental concept of Stoic developmental psychology: how virtue is rooted in innate self love, and how we do things that are good for us regardless of pleasure and pain.

Cicero explains why philosophy needs a technical vocabulary, and we look at the sort of issues this may cause when talking to people who are unfamiliar with such vocabulary.

At the onset of book III of Cicero's De Finibus, Cato the Younger explain the difference between the Epicurean and Stoic positions on the respective values of pleasure and virtue.

People exist for the sake of one another. Teach them then or bear with them.

Marcus Aurelius contemplates two possible scenarios for what happens after we die. Neither one of which justifies our fears on the matter. Better to focus instead on the fact that we are alive, here and now.

Marcus Aurelius reminds us that just as we do not control other people's bodies, so we do not control their opinions and judgments. We should, therefore, be concerned chiefly with improving our own.

“A cucumber is bitter.” Throw it away. “There are briars in the road.” Turn aside from them. This is enough. Do not add, “And why were such things made in the world?”

The mind that is free from passions is a citadel, for we have nothing more secure to which we can fly for refuge and repel every attack.

Marcus Aurelius reminds himself that if life is unbearable, one has the option to leave. But we have a duty, toward ourselves and others, to stay, if at all possible.

If you are pained by any external thing, it is not this thing that disturbs you, but your own judgment about it. And it is in your power to wipe out this judgment now.

Take me and cast me where you will; for there I shall keep my divine part tranquil, that is, content, if it can feel and act conformably to its proper constitution.

Those who rather pursue posthumous fame do not consider that the people of tomorrow will be exactly like these whom they cannot bear now; and both are mortal.

It is my delight to keep the ruling faculty sound without turning away from any of the things that happen to people, but looking at and receiving all with welcoming eyes and using everything according to its value.

I see no virtue that is opposed to justice; but I see a virtue that is opposed to love of pleasure, and that is temperance.

Do not let your thoughts at once embrace all the various troubles that you may expect to befall you: but on every occasion ask yourself, What is there in this that is intolerable and past bearing?

All things happen in a more endurable fashion to people who are prepared for them.

Freedom consists in raising one’s mind superior to injuries and becoming a person whose pleasures come from himself alone.

It is a sort of revenge to spoil a man’s enjoyment of the insult he has offered to us … the success of an insult lies in the sensitiveness and rage of the victim.

Do these things befall me deservedly or undeservedly? If deservedly, it is not an insult, but a judicial sentence; if undeservedly, then he who does injustice ought to blush, not I.

When insulted, Cato did not flare up and revenge the outrage, he did not even pardon it, but ignored it, showing more magnanimity in not acknowledging it than if he had forgiven it.

The wise man will not admire himself even if many rich men admire him; for he knows that they differ in no respect from beggars — nay, are even more wretched than they; for beggars want but a little, whereas rich men want a great deal.

Wise persons are without anger, which is caused by the appearance of injury. And they could not be free from anger unless they were also free from injury, which they know cannot be done to them.

Seneca argues that Cato the Younger was a sage, but a modern biography casts some doubt on that. Do sages ever walk the earth? Who would you put forth as your favorite candidate?

Bear adversity with calm and prosperity with moderation, neither yielding to the former nor trusting to the latter.

Fortune can take nothing away save what she gave. Now fortune does not give virtue; therefore she does not take it away.

Invulnerable is not that which is never struck, but that which is never wounded. In this class I will show you the wise person.

"For Cato did not outlive freedom, nor did freedom outlive Cato." On the Stoic conception of suicide.

“But the way by which we are asked to climb is steep and uneven.” What then? Can heights be reached by a level path? Yet they are not so sheer and precipitous as some think.

Nobody wants to do what is bad for them. So when the thief steals, he is under the wrong impression about what is and is not good for him. We should therefore pity him, and help him understand, if possible.

A student asks Epictetus whether we should really bother to learn logic. "Would you like me to provide you with an argument?" Yes. "How would you know if my argument is a good one, if you don't understand logic?" QED.

According to Epictetus, the root of our problems is that we don't know, or refuse to acknowledge, how the world works. As opposed as to how we wished it worked.

If someone gets the habit of writing ungrammatically, their art is bound to be destroyed and perish. In the same way the person of honor keeps their character by honest acts and loses it by dishonest.

What sets aside human beings from the rest of the animal world is our ability to reason and our propensity to be pro-social. So let's reason well, and be helpful to fellow humans.

Since plants do not even have the power of perception, ‘good’ and ‘evil’ are not applicable to them. Evidently, ‘good’ and ‘bad’ presume the power of using impressions.

The island of Gyara was the exile place of choice for troublesome people during the Roman Empire. How would you handle being sent into exile?

Because we’re the only animals who not only die but are conscious of it even while it happens, we are beset by anxiety.

Because what is a human being? Part of a community – the community of gods and men, primarily, and secondarily that of the city we happen to inhabit, which is only a microcosm of the universe in toto.

Human beings are neither mindless drones in a beehive nor entirely self-contained individuals. We are highly social animals, and a number of ethical implications follow from this biological fact.

A nice analogy from Epictetus between our choices in life and those we have when we go on a trip. Even when the trip doesn't end well...

Material things per se are indifferent, but the use we make of them is not indifferent.

Trust is crucial for intimate relationships, for friendships, and even among fellow citizens. Research shows that nations with the highest degree of self-reported happiness among its citizens are those in which people feel like they can trust each other.

We know how to analyze arguments, and have the skill a person needs to evaluate competent logicians. But in life what do we do? What today we say is good, tomorrow we'll swear is bad. That's because we don't pay attention.

When I see that one thing, virtue, is supreme and most important, I cannot say that something else is, just to make you happy.

Some become captivated by all these things and don’t want to proceed further. One is captivated by deductive or equivocal arguments, someone else by yet another ‘inn’ of this kind; and there they stay and rot as if seduced by the Sirens.

People act like a traveller headed for home who stops at an inn and, finding it comfortable, decides to remain there. You’ve lost sight of your goal, man. You were supposed to drive through the inn, not park there.

Why should we, as though we were born to live forever, waste our tiny span of life in declaring anger against any one? Life is a matter which does not admit of waste, and we have no spare time to throw away.

Is anyone surprised at being cold in winter? At being sick at sea? Or at being jostled in the street? The mind is strong enough to bear those evils for which it is prepared.

Seneca gives us a rationale and detailed instructions on how too keep a philosophical journal. And modern cognitive science confirms that it works in order to improve self-analysis and let go of negative emotions.

Money is what wearies out the law-courts, sows strife between father and son, concocts poisons, and gives swords to murderers just as to soldiers: it is stained with our blood.

Do you ask, what is your greatest fault? It is, that you keep your accounts wrongly: you set a high value upon what you give, and a low one upon what you receive.

A person will never be well off to whom it is a torture to see any one better off than themselves. Have I less than I hoped for? Well, perhaps I hoped for more than I ought.

It makes no sense to get angry with children or non-human animals, because they can't reason. So why get angry with an adult who has temporarily lost the use of reason?

Revenge takes up much time, and throws itself in the way of many injuries while it is smarting under one. We all retain our anger longer than we feel our hurt.

Let us  be more gentle one to another: we are bad people, living among bad people. There is only one thing which can afford us peace, and that is to agree to forgive one another.

Say to fortune: Do what you will, you are too feeble to disturb my serenity: this is forbidden by reason, to whom I have entrusted the guidance of my life: to become angry would do me more harm than your violence can do me.

Seneca runs us through a long list of reasons why people do us wrong. And then concludes that we should be magnanimous, not vengeful, toward them, in part because they are human beings like us, and like us they make mistakes.

Let us replace all of anger’s symptoms by their opposites; let us make our countenance more composed than usual, our voice milder, our step slower. Our inward thoughts gradually become influenced by our outward demeanor.

While you are angry, you ought not to be allowed to do anything. Why?, do you ask? Because when you are angry there is nothing that you do not wish to be allowed to do.

It is said that Socrates when he was given a box on the ear, merely said that it was a pity a man could not tell when he ought to wear his helmet out walking.

Do something that relaxes you, change your environment to make it soothing, and most importantly don't engage in anything major if you are tired, stressed, or hungry.

We should live with the quietest and easiest-tempered persons, not with anxious or with sullen ones: for our own habits are copied from those with whom we associate.

Anger pays a penalty at the same moment that it exacts one: it forswears human feelings. The latter urge us to love, anger urges us to hatred: the latter bid us do good, anger bids us do harm.

Other vices affect our judgment, anger affects our sanity. Its intensity is in no way regulated by its origin: for it rises to the greatest heights from the most trivial beginnings.

Men, frantic with rage, call upon heaven to slay their children, to reduce themselves to poverty, and to ruin their houses, and yet declare that they are not either angry or insane.

If anyone is angry with you, meet their anger by returning benefits for it: a quarrel which is only taken up on one side falls to the ground: it takes two people to fight.

Revenge and retaliation are words which men use and even think to be righteous, yet they do not greatly differ from wrong-doing.

People think some things unjust because they ought not to suffer them, and some because they did not expect to suffer them: we think what is unexpected is beneath our deserts.

Is it a good person who has wronged you? Do not believe it. Is it a bad one? Do not be surprised at this; by their sin they have already punished themselves.

Someone will be said to have spoken ill of you; think whether you did not first speak ill of them; think of how many persons you have yourself spoken ill.

We are so foolish that we actually get angry at inanimate objects, who neither deserve nor feel our anger. But in fact, no one deserves our anger: not animals, not children, and not even adults.

Often the pretense of passion will do what the passion itself could not have done. Sometimes, it may be effective to fake anger. Just don't make the mistake of actually becoming angry.

We need a long-breathed struggle against permanent and prolific evils; not, indeed, to quell them, but merely to prevent their overpowering us.

To avoid being angry with individuals, you must pardon the whole mass, you must grant forgiveness to the entire human race.

The Stoics’ opinion is that anger can venture upon nothing by itself, without the approval of mind. It follows that we are in charge, not whatever circumstances happen to trigger our initial reactions.

Reason wishes to give a just decision; anger wishes its decision to be thought just.

Seneca uses Aristotle's own analogy between negative emotions and weapons to show that it is flawed: we control our weapons, but destructive emotions control us.

People who do wrong should be treated like sick patients. By all means, restrain them if they are liable to hurt others. But do not be angry with them. They need help.

When someone is wandering about our city because they have lost their way, it is better to place then on the right path than to drive them away.

Seneca responds somewhat sarcastically to the Aristotelian suggestion that a bit of anger is good because it makes soldiers more willing to fight. So does being drunk, but no general would want a drunken army.

Defenders of the right to be angry say that we should be angered by injustice. But why is it that positive emotions, like love, concern for others, and a well developed sense of justice, aren't enough?

The best plan is to reject straightway the first incentives to anger, to resist its very beginnings, and to take care not to be betrayed into it: for if once it begins to carry us away, it is hard to get back again into a healthy condition.

Anger is very like a falling rock which breaks itself to pieces upon the very thing which it crushes. That you may know that they whom anger possesses are not sane, look at their appearance.

Stoics have no problem with wealth. We are not Cynics, after all. So long as it is not ill-gotten, or ill-used, it represents yet another preferred indifferent, yet another occasion to exercise virtue.

An eye, when open, has no option but to see. The decision whether to look at a particular man’s wife, however, and how, belongs to the will.

To have lived 60 years, or 70, or 100 is an interesting factoid, but the real question is: have you lived well?

Unless you believe in miracles, you agree that events are regulated by cause and effect. In which case the notion that someone dies "too soon" is highly problematic. Not just metaphysically, but for your own mental well being.

Life is short, and we should thread lightly, mindful of the fact that it is up to us to leave the place in good conditions, so that the next travelers will enjoy it as much as we did.

If sickness had carried off that glory and support of the empire Gnaeus Pompeius, at Naples, he would have died the undoubted head of the Roman people, but as it was, a short extension of time cast him down from his pinnacle of fame.

If anyone pities the dead, he ought also to pity those who have not been born. Death is neither a good nor a bad thing, for that alone which is something can be a good or a bad thing.

He who dies need fear no darkness, no prison, no blazing streams of fire, no river of Lethe, no judgment seat before which he must appear, and that Death is such utter freedom that he need fear no more despots.

Whenever we decide to do something, we enter in a bargain with the cosmic web of cause-effect. The decision and effort is up to us, the outcome not so.

Every time we lose a loved one it means that we have, in fact, loved. So we should not be resentful for what the universe has taken, but rather thankful for what it has given.

Believe me -- says Seneca to Marcia -- [women] have the same intellectual power as men, and the same capacity for honorable and generous action.

Seneca reminds his friend Marcia, who had lost a son a couple of years later, that it is better to be thankful for what she had, rather than resentful for what she has lost.

Everything we think we have is actually on loan from the universe, so to speak, and we need to be ready to give it back whenever the universe recalls the loan, no matter in what form it does it.

One way to prepare for setbacks in life is to pay attention when they happen to others. We are not exceptions to the fabric of the universe, we are an integral part of it. What happens to others may or will happen to us.

Feeling grief and sorrow at the loss of a loved one is natural and inevitable. Dwelling on it to the point of becoming paralyzed and not being able to resume an active role in society is something we need to avoid.

In consoling Marcia, Seneca reminds her that one's virtue is on display when the universe challenges with adversity, not when life glides easily with a favoring current.

Our feelings may end up feeding upon their own bitterness, until the unhappy mind takes a morbid delight in grief. But we can challenge the cognitive component of our own emotions and move forward.

Stoicism leads us to a life of benevolence toward other human beings, in pursuit of a constant refinement of our  judgments and understanding of how the world actually works — so that we can more effectively live in it.

Plato said that "every soul is deprived of the truth against its will." Which means that we need to treat people who make mistakes with sympathy, not criticize and dismiss them.

Cicero's reports a famous metaphor used by Zeno of Citium, the founder of Stoicism, to explain the progression from perception to assent to comprehension to knowledge. Which is then used as a reminder about the limits of our own knowledge.

According to Chrysippus, when it's all said and done, there are only three conceptions of the chief good for human beings.

Aristo of Chios disagreed with the founder of Stoicism, Zeno of Citium, in pretty fundamental ways. A powerful reminder that Stoic philosophy isn't written in stone, and never was.

The basic Stoic psychological account of our desires and actions is a powerful guide to willfully change our behavior for the better.

Let's learn why the middle-Stoic Panaetius disagreed on a major point of "physics" with the early Stoics: he didn't believe in divination!

The Academic Skeptics were one of the major rival schools to Stoicism. Yet, on the nature of human knowledge, and on what it means in practice, for everyday living, the two philosophies were not very far apart.

If you have some sand and you start adding grains, when do you have a heap? Chrysippus' answer to this sort of paradox will leave logicians frustrated and the rest of us with something to think about.

The wisest approach is to not commit to opinions until we have strong evidence in their favor, or to hold opinions very lightly, and not attach our ego to them.

The Stoics are materialists, in the sense that they believe that anything that has causal powers must be made of stuff, whatever that stuff turns out to be.

Virtue can only be perfected by reason; all virtues are really just one, namely, wisdom; virtue is intrinsically good; and one needs to continuously practice in order to be virtuous.

Zeno of Citium, the founder of the Stoic sect, says that there are three sets of things in the world: virtue, things according or contra to nature, and neutral things. From which a solid moral compass for everyday living follows.

Socrates was the first to draw philosophy away from matters of an abstruse character, in which all the philosophers before his time had been wholly occupied, and to have diverted it to the objects of ordinary life.

Cicero begins his treatise Academica by seeking a medicine for his sorrows in philosophy.

Blame is not a Stoic thing. We bear responsibility for what we do, of course, but to blame people isn’t particularly useful. As Marcus Aurelius says, teach them, if you can, or bear with them.

Paris stole Menelaus' wife, Helen, thereby starting the Trojan War. He did that because he assented to the impression that it was good to pursue the wife of his host, and that misjudgment resulted in ten years of misery for so many.

And what is this Good? I shall tell you: it is a free mind, an upright mind, subjecting other things to itself and itself to nothing.

Avoiding pain and seeking pleasure comes natural to human beings. But, so argue the Stoics, being prosocial is even more fundamental to our nature as social animals.

Just like a catchy tune won't leave your mind easily, once it has gained access, so with thoughts of unvirtuous actions. So don't grant them entrance in the first place.

How many things are superfluous; we merely used them not because we needed them, but because we had them. How much do we acquire simply because our neighbors have acquired such things, or because most people possess them!

Finding yourself at a party and want to know if someone else is practicing Stoicism? Ask them what they think is the chief good and the chief bad. 

To have whatsoever they wish is not in people's power; it is in their power not to wish for what they have not, but cheerfully to employ what comes to them.

“Bad bread!” you say. But just wait for it; it will become good. Hunger will make even such bread delicate and of the finest flavor. And the same goes for any other external thing, whether a necessity or a luxury.

Nothing need provoke our anger if we do not add to our pile of troubles by getting angry.

It's relatively easy to stay on the right track by following simple methods, but there are countless ways to go wrong if we don't pay attention. Here are three basic rules from Stoic philosophy to keep your life on the right track.

How do we strike a good balance between cultivating externals, like wealth, and focusing on the improvement of our own character? Different philosophical schools gave different answers to this question.

Philosophers have debated for millennia the nature of ethics. Is it arbitrary? Or are there universal moral laws that we can apprehend through reason? Neither, say the Stoics. Theirs is a thoroughly naturalistic philosophy.

Desires have to be reined in, fear to be suppressed, proper actions to be arranged, debts to be paid; we therefore include self-restraint, bravery, prudence, and justice among the virtues – assigning to each quality its special function.

There are, as you know, vices which are next-door to virtues. Carelessness looks like ease, and rashness like bravery.

No doubt you have seen dogs playing with, and fawning before, each other, and thought, ‘Nothing could be friendlier.’ But just throw some meat in the middle, and then you’ll know what friendship amounts to.

The Stoics understood what bodily health is, and from that they deduced the existence of a certain mental health also. They knew about bodily strength, and from that they inferred the existence of mental sturdiness.

The Stoics regard nothing as good which can be put to wrong use by any person. And we can all see for ourselves to what wrong uses many people put their riches, their high position, or their physical powers.

Externals — such as money, possessions, and the like — are how we exercise our virtue, which cannot be expressed in a vacuum. And one of the four cardinal virtues is temperance.

He who has much, desires more – a proof that he has not yet acquired enough; but he who has enough has attained that which never fell to the rich man’s lot – a stopping-point.

In order to live a meaningful life (ethics) we need to reason well about things (logic), and we need to have a good grasp of how the world works (science). How are your logic and science, then?

We take a lot of things for granted, when life is going well for us. But — fools that we are — we really appreciate what we had only once we’ve lost it. That's why the Stoics devised a series of exercises in mild self-deprivation.

Here is a basic Stoic equation: external thing or activity + virtue = good, while its opposite is: external thing or activity + vice = bad. So, is your profession good or bad, according to this approach?

People think that externals are good, and then, after having won their wish, and suffered much, they find them evil, or empty, or less important than they had expected.

Fortune sometimes favors villains and turns against good people. That's why our happiness should depend on our own decisions, not the vagaries of chance.

External goods like fine clothing, gourmet food, and nice houses ought to be regarded as the playthings of children, not the shackles of adults.

Nature has not given us such a generous and free-handed space of time that we can have the leisure to waste any of it.

The Stoic concept of preferred and dispreferred indifferents always gets people confused or, the other common human response to lack of understanding, scoffing.

We are in love with our vices; we uphold them and prefer to make excuses for them rather than shake them off. The reason is unwillingness, the excuse, inability.

Do you find yourself in the thralls of fear, jealousy, or anger? Do you act inconsistently in life? Then you ain't wise yet.

One of the major differences between Stoics and Aristotelians has always been the treatment of disruptive emotions, such as anger and fear. They are helpful, in small measure, for Aristotle, but definitely to avoid for the Stoics.

We have become alternately merchants and merchandise, and we ask, not what a thing truly is, but what it costs.

From the point of view of someone who has managed to overcome his attachment for externals, people going after riches and luxuries look like fools. Are you one of them?

Seneca reminds us that in the time of Nero - just like today - famous, rich and powerful people are hiding much evil under a thin coating of titles.

Seneca, who knew a thing or two about wealth, warns us about pursuing it. A mind that revels in luxury, he says, is a mind that has lost its balance.

Seneca reminds us that striving to be a better person is an end in itself, not to be pursued in order to boast to others of our accomplishments.

Seneca reminds us that Alexander the Great conquered everything, except his own destructive emotions, which led to endless grief for him and his friends. Beware, therefore, of reacting in anger to your problems.

Doesn't it take time to practice Stoicism? We are all so busy! Here is Marcus Aurelius' response to that question. A response that applies also if you are a Christian, or a Buddhist, among other things.

Epictetus argues that things are useless or useful not in themselves, but as a result of what we do with them. As usual in Stoicism, the answer comes from within, from our own attitudes toward things.

Seneca explains that courage has little to do with rushing into battle to face an enemy. It's about how we handle the good and the bad that Fortuna throws our way. Also, wanna play ball with Socrates?

Human beings have an unparalleled ability to communicate with each other. And yet, Seneca suggests, much of the time we talk about things that are neither improving ourselves, nor making the world a better place.

Philosophers can be clever. Too clever for their own sake, suggests Seneca. Indeed, one measure of wisdom is precisely the ability to tell the difference between cleverness and usefulness.

Epictetus bluntly tells us that if we have not been affected by philosophy and have not changed our mind about something important as a result of it, we are simply playing a game. So, has philosophy changed your mind yet?