32 Epictetus Quotes on Philosophy

Epictetus quotes on philosophy

1. To the rational being only the irrational is unendurable, but the rational is endurable.

6. The good or ill of man lies within his own will.

7. In theory there is nothing to hinder our following what we are taught; but in life there are many things to draw us aside.

8. Appearances to the mind are of four kinds. Things either are what they appear to be; or they neither are, nor appear to be; or they are, and do not appear to be; or they are not, and yet appear to be. Rightly to aim in all these cases is the wise man's task.

9. Only the educated are free.

10. Shall I show you the sinews of a philosopher? 'What sinews are those?' - A will undisappointed; evils avoided; powers daily exercised, careful resolutions; unerring decisions.

11. What is the first business of one who practices philosophy? To get rid of self-conceit. For it is impossible for anyone to begin to learn that which he thinks he already knows.

15. First say to yourself what you would be; and then do what you have to do.

23. Does anyone bathe in a mighty little time? Don't say that he does it ill, but in a mighty little time. Does anyone drink a great quantity of wine? Don't say that he does ill, but that he drinks a great quantity. For, unless you perfectly understand the principle from which anyone acts, how should you know if he acts ill? Thus you will not run the hazard of assenting to any appearances but such as you fully comprehend. (45)

24. Never call yourself a philosopher, nor talk a great deal among the unlearned about theorems, but act conformably to them. Thus, at an entertainment, don't talk how persons ought to eat, but eat as you ought. For remember that in this manner Socrates also universally avoided all ostentation. And when persons came to him and desired to be recommended by him to philosophers, he took and recommended them, so well did he bear being overlooked. So that if ever any talk should happen among the unlearned concerning philosophic theorems, be you, for the most part, silent. For there is great danger in immediately throwing out what you have not digested. And, if anyone tells you that you know nothing, and you are not nettled at it, then you may be sure that you have begun your business. For sheep don't throw up the grass to show the shepherds how much they have eaten; but, inwardly digesting their food, they outwardly produce wool and milk. Thus, therefore, do you likewise not show theorems to the unlearned, but the actions produced by them after they have been digested. (46)

26. The first and most necessary topic in philosophy is that of the use of moral theorems, such as, 'We ought not to lie;' the second is that of demonstrations, such as, 'What is the origin of our obligation not to lie;' the third gives strength and articulation to the other two, such as, 'What is the origin of this is a demonstration.' For what is demonstration? What is consequence? What contradiction? What truth? What falsehood? The third topic, then, is necessary on the account of the second, and the second on the account of the first. But the most necessary, and that whereon we ought to rest, is the first. But we act just on the contrary. For we spend all our time on the third topic, and employ all our diligence about that, and entirely neglect the first. (51)

30. But God hath introduced Man to be a spectator of Himself and of His works; and not a spectator only, but also an interpreter of them. Wherefore it is a shame for man to begin and to leave off where the brutes do. Rather he should begin there, and leave off where Nature leaves off in us: and that is at contemplation, and understanding, and a manner of life that is in harmony with herself. See then that ye die not without being spectators of these things. (13)

33. Have this thought ever present with thee, when thou losest any outward thing, what thou gainest in its stead; and if this be the more precious, say not, I have suffered loss. (27)

34. Concerning the Gods, there are who deny the very existence of the Godhead; others say that it exists, but neither bestirs nor concerns itself nor has forethought for anything. A third party attribute to it existence and forethought, but only for great and heavenly matters, not for anything that is on earth. A fourth party admit things on earth as well as in heaven, but only in general, and not with respect to each individual. A fifth, of whom were Ulysses and Socrates, are those that cry:- I move not without Thy knowledge! (28)

36. When we are invited to a banquet, we take what is set before us; and were one to call upon his host to set fish upon the table or sweet things, he would be deemed absurd. Yet in a word, we ask the Gods for what they do not give; and that, although they have given us so many things! (35)

37. If then all things that grow, nay, our own bodies, are thus bound up with the whole, is not this still truer of our souls? And if our souls are bound up and in contact with God, as being very parts and fragments plucked from Himself, shall He not feel every movement of theirs as though it were His own, and belonging to His own nature? (36)

39. A guide, on finding a man who has lost his way, brings him back to the right path-he does not mock and jeer at him and then take himself off. You also must show the unlearned man the truth, and you will see that he will follow. But so long as you do not show it him, you should not mock, but rather feel your own incapacity. (63)

40. It was the first and most striking characteristic of Socrates never to become heated in discourse, never to utter an injurious or insulting word-on the contrary, he persistently bore insult from others and thus put an end to the fray. (64)

41. If a man would pursue Philosophy, his first task is to throw away conceit. For it is impossible for a man to begin to learn what he has a conceit that he already knows. (72)

43. If you have assumed a character beyond your strength, you have both played a poor figure in that, and neglected one that is within your powers. (79)

44. Canst thou judge men?... then make us imitators of thyself, as Socrates did. Do this, do not do that, else will I cast thee into prison; this is not governing men like reasonable creatures. Say rather, As God hath ordained, so do; else thou wilt suffer chastisement and loss. Askest thou what loss? None other than this: To have left undone what thou shouldst have done: to have lost the faithfulness, the reverence, the modesty that is in thee! Greater loss than this seek not to find! (91)

45. To you, all you have seems small: to me, all I have seems great. Your desire is insatiable, mine is satisfied. See children thrusting their hands into a narrow-necked jar, and striving to pull out the nuts and figs it contains: if they fill the hand, they cannot pull it out again, and then they fall to tears.-'Let go a few of them, and then you can draw out the rest!'-You, too, let your desire go! covet not many things, and you will obtain (95)

46. 'My brother ought not to have treated me thus.' True: but he must see to that. However he may treat me, I must deal rightly by him. This is what lies with me, what none can hinder. (97)

47. Till then these sound opinions have taken firm root in you, and you have gained a measure of strength for your security, I counsel you to be cautious in associating with the uninstructed. Else whatever impressions you receive upon the tablets of your mind in the School will day by day melt and disappear, like wax in the sun. Withdraw then somewhere far from the sun, while you have these waxen sentiments. (107)

48. If you seek Truth, you will not seek to gain a victory by every possible means; and when you have found Truth, you need not fear being defeated. (149)

49. If thou wouldst make progress, be content to seem foolish and void of understanding with respect to outward things. Care not to be thought to know anything. If any should make account of thee, distrust thyself. (158)

50. Keep death and exile daily before thine eyes, with all else that men deem terrible, but more especially Death. Then wilt thou never think a mean thought, nor covet anything beyond measure. (161)

60. Nature hath given men one tongue but two ears, that we may hear from others twice as much as we speak.

62. Give me by all means the shorter and nobler life, instead of one that is longer but of less account!

67. A ship should not ride on a single anchor, nor life on a single hope.

68. Fortify thyself with contentment: that is an impregnable stronghold.

75. Happiness is not in strength, wealth, power, or all three. It lies in ourself, in true freedom, conquest of ignoble fear, perfect self-government, in power of contentment, and the even flow of life, even in poverty, exile, disease, and the very Valley of the Shadow of Death.