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要自己挺起腰杆，不要被迫挺直身躯
1.什么是罪恶？其实，它常常发生在你的生活中。无论你的身边发生了什么，你一定要铭记这一点。无论你身在何处，你总是会发现同样的事情，这些事远古时期曾经发生过，中世纪曾经发生过，在我们如今的生活中仍然会发生，而在我们居住着的城市和屋檐下也正在发生着、曾经发生过。这些事绝不是我们生活的这个时代才出现的：这一切都是为人们所熟知，但是无法长久存在的。
2.我们怎么能丧失自己的原则？除非我们与之一致的想法（或思想）也熄灭了。但是，我们是有能力让星星之火般的思想逐渐发展成“燎原”的态势的。无论是什么事情，我都可以抱有我理应有的主张。如果我能坚持自己的主张，那么我还有什么理由会焦虑不安呢？那些不属于自己主张的观点就与我毫无关系。让这句话表达出你的感情吧，你会比任何时候都更加昂首挺胸的。而你同样有能力找回你曾经拥有的幸福生活。再看一看尘封已久的往事，就像你曾经那样地看待它们，因为这样你才会找回你失落的幸福。
3.舞台上正在进行着无聊的表演，绵羊和兽类成群结对，有人玩着耍刀枪的把戏，有人扔了根骨头给小狗们，还有人向鱼塘里投了点面包屑，辛勤劳作的蚂蚁群搬运着粮食，受惊了的小老鼠们四处逃窜，小人物被缰绳拉扯着——诸如此类的无聊演出。因此你的责任便是在这样的无聊表演中表现出睿智的幽默而不是一种盛气凌人的高傲；无论如何都要记住一点，那就是每一个人的存在都是有价值的，就和他在从事的事业那样有价值一样。
4.在与人交流时，你一定要注意聆听，一举一动间你一定要仔细观察对方在做些什么。对于交流中具体的某句话，你不会马上就意识到对方说这句话的目的是什么，而在下一轮的对话中你通过仔细的观察后才会明白其中的真意。
5.我的才干是否能胜任这项工作呢？如果我有足够的才干，那么我就能在工作中如鱼得水了。但是倘若我并不具备这样丰富的才能，那我要么就放弃这项工作，要么推荐一位胜任的人选来完成这项工作，除非我有不应该这么做的理由；或者我尽全力做好这项工作，同时找个人帮忙，此人一方面要遵从我的办事原则，一方面也要能做出此时此刻对彼此恰当而且有用的事情来。不管是我独自完成工作还是在别人的配合下完成，都应该遵从这一条唯一的标准，也就是要做对社会友善而且有用的事。
6.有多少曾经声名显赫的人却最终被人们遗忘了，又有多少为别人歌功颂德的人也已经与世长辞了。
7.不要因为接受了别人的帮助而觉得羞耻，因为你总是要履行自己的职责，就好像士兵要执行攻打城池的任务一样。如果你的腿跛了，你就不能在战场上单枪匹马地与敌人战斗，那么，要是有了别人的帮助，你是不是就可能重回战场了呢？
8.不要让未来未知的事打搅你现在的生活，因为如果还没到时间，你就不会遇到这些事。与此类似的，你也大可不必为了往事而心烦意乱。
9.万物之间是相互关联的，而联系的纽带是神圣不可侵犯的；几乎没有一个事物是不与其他事物相关联而独立存在的。因为万物之间是彼此协调的关系，他们联合在一起，形成了宇宙（秩序）。因为宇宙就是由万物组成的，万物共享着一位保佑着它们的神灵，一个要旨，一个法则，所有有智慧的动物共享着共通的理性和同样的真理；如果所有拥有相同理性的同祖宗动物真都是根据理论进化的话。
10.一切物质很快就会消失在整体中，一切形式化的事物（有因果关系的一切）也会很快就回归宇宙理性中，一切的记忆同样会很快就被遗忘在历史长河中。
11.对于理性动物而言，行动是根据天性还是根据理性是没有差别的。
12.要么你就自己挺起腰杆，要么别人迫使你挺直身躯。
13.就像物体中的各个不同的成分是一个统一的整体，那些各自生存的理性动物也同样是一个统一的整体，因为它们彼此合作。而只要你经常对自己说“我是理性动物系统整体的一个组成部分”，你就更能认识到这一点。但是如果（用字母R）你说你并不是整体的一部分，那你就不会发自心底地热爱整个人类；你还没有从行善中获得真正的快乐。你仍然仅仅是将行善作为一种权宜的事来做，而没有意识到积德行善其实也是为你自己。
14.让物体掉落在你的身体可以感受到的部位上吧。因为那些可以感受到的部位才会抱怨，如果它们愿意的话。但是除非我认为物体掉落在身上是件倒霉的事，否则我就不会觉得受伤。而我也要有能力让自己不要觉得自己因为被掉落的物体砸中而受伤了。
15.无论别人做了或是说了些什么，我还是要对他友善，就好像金子，或是绿宝石，或是紫棠，总是在说：无论别人做什么还是说什么，我总还是绿宝石，我要保持我的本色。
16.感官本身不会“庸人自扰”，我是说，不会吓唬自己，也不会让自己受到伤害。但是如果别人可能吓唬它或者让它受伤，那就随他去吧。因为感官本身不会让自己遭受恐惧或是伤害。让身体的各个部位自己照顾自己，如果它可以的话，也就是不再遭遇伤痛，如果它遭受了，就让它自己说出来。不过灵魂本身就是遭遇恐惧、痛苦的主体，灵魂完全有能力形成遭遇伤害之后的看法，它本身本不会遭遇伤害，因为灵魂不会偏离认知的方向。灵魂的主要原则是无欲无求，除非它自身有需求的愿望；因此灵魂既是悠然自得的又是不受阻碍的，只要灵魂自己不使自己烦恼或者自己为自己设立阻碍。
17.幸福是一位慈祥的守护神，或者是一件好事。那你正在这儿忙些什么呢？只是在凭空想象吗？当你来找我时，我以神的名义请求你离开吧，因为我不想让你只是一味胡思乱想。但是，你只是遵从古老的传统来拜见我的。我不会生你的气，只是要让你离开。
18.有人害怕改变吗？为什么万事都有变呢？到底什么才是对于宇宙本质最合适的呢？柴火不发生一些变化，难道你还能洗澡吗？食物不发生一些变化，难道你能得到足够的营养吗？如果没有变化，难道有其他什么有用的事是可以完成的吗？那么你难道还不明白你也一样需要一些改变，就好像宇宙万物的本质一样？
19.要了解宇宙万物，就要将万物联系在一起，和整体一起彼此协调地全面了解，这就好比要趟过湍急的河流，要调动身体的每一个部位，让动作协调一样。有多少克里西普（Chrysippus），有多少苏格拉底，有多少艾皮科特图斯（Epictetus），已经淹没在历史长河中？你要参照他们中的每个人和每一个历史事件做出同样的思考。
20.只有一件事让我感到困扰，那就是唯恐自己要做人类体质无法负担的事，或半途中体力突然不能继续支撑了，或是此时此刻无法再支撑我们完成工作了。
21.你就快要遗忘一切往事了，而往事也快要把你彻底遗忘了。
善待那些做错事的人
22.人甚至爱那些做了错事的人，这一点很奇怪。可是当他们做错事的时候，你首先想到的是他们是你的亲人，他们做错事是因为无知而且也并非刻意，而且无论是你还是他们总是不久就要死去的，因此你仍然爱他们；而最重要的是，这些做了错事的人并没有伤害到你，因为他并没有伤害你的感情。
23.宇宙万物外的宇宙本质，就如用来制作一匹骏马的蜡一样，当把这匹蜡质的骏马融化掉，再制作成一棵树，再融化掉制作出一个人的形状来，然后再融化掉制作出其他形状的物体来。每一个制作出来的物体只能存在很短的一段时间。但是融化其中的每一个物体都不是什么难事，就和当初制作出它时一样的简单。
24.一副怒气冲冲的模样总是显得不那么自然。要是你总是怒发冲冠的样子，你漂亮的脸蛋就不再光芒四射了，到最后你就会变得脸色枯黄，即使再没有生气。试着从这个假设中得出这样一个结论：总是怒气冲冲的是不理智的行为。因为如果连做错事都不愿意承认的话，那还有什么理由想要永葆青春、长命百岁呢？
25.统管着万物的大自然很快就会改变你看到的万物，从万物的本体中创造出新的事物，然后不久这些新事物又要被更新的事物取代了，这样我们的世界才永远是全新的。
26.倘若有人伤害了你，你马上就会想他伤害你的本意究竟是好还是坏？因为当你明白了他的本意之后，你就会同情起他来，你就绝不会再有任何的困惑或是对他的行为感到愤怒了，因为你自己明白或者你要是做了和他相同的事，本意一定是好的，或者你做了和他所作的相类似的事，你也绝不是心怀恶意的。因此就原谅他吧，这是你应该做到的。但如果你并不认为这些事有好意还是恶意之分的话，你就更愿意善待那些做了错事的人了。
27.不要老是惦记着那些你无法得到的东西，多想一想你已经拥有的：你要多想这些都是你自己千挑万选出的东西，假设一下你要是还没有拥有这些，你该会怎样迫切地得到它们。同时也要多想想，你要不是太喜欢这些东西，就不会把它们看得如此重要了，也不会在你还没有得到它们的时候，那么的焦虑不安了。
28.回归本我。占统治地位的理性原则总有它自身的本性，也就是满足于自我，只要它是做了公正的判断，这样理性才能维持心灵的宁静。
29.不要白日做梦了。不要再因为这白日梦为难自己了。随遇而安吧。你要很清楚地明白一点：要么是你要么就是别人，总要有人要遇到某些事的。人群中每个人都处于因果循环（形式化的）还有物质循环之中的。想想最后的结果。就让做错了的事停留在当时吧，不要再为此烦恼了。
30.要学会聆听。理解所做的事和做事主体的实质而不仅仅是表面。
31.要为人朴实而谦逊。除了美德和陋习，你要对所有的事保持淡然的态度。热爱人类。信仰上帝。诗人们常说，是万物皆有法则——只要记住这一点就已足够了。
32.关于死亡：无论死亡是肉体的消逝，还是分解了看不见的微粒，或是彻底的毁灭，或者是生命之火的熄灭，或者就是生命状态的一种改变。
33.关于痛苦：不可忍受的痛苦夺去了我们的生命；而那持续时间较长的痛苦其实是可以忍受的；心灵为了维持那一片宁静，必须要回归本我，而感官的感受不会变得更痛苦。但是被痛苦蹂躏的身体部位，如果可以的话，就让它们自己对承受的痛苦表达看法吧。
34.关于声望：看看那些一心求名的人们的内心世界，观察观察他们究竟是怎样的人们，还有他们竭力避开的和一味追求的分别是哪些事物。你想一想，就好像堆沙子一样，后堆上去的沙子总会覆盖之前的沙子，所以生活中，过去的事很快就被后来的事淹没。
35.柏拉图曾经这样说过：对于一个拥有着高尚人格、纵观全局的人，你认为他会觉得人类的生命有多么伟大吗？不会的，柏拉图回答。——这样的人只会想死亡也不是罪恶的——当然不是的。
36.安提斯坦尼斯（Antisthenes）曾经说过：皇室总是行善事却要留恶名的。
37.最基本的一点是要表面上温顺，而当心灵引领我们时就要服从心灵的指引。对心灵来说，不要由自身作调整也是最基本的。
38.因为外界环境而苦恼是不对的，因为外界与你毫无关系。
39.面对不朽的神灵还有我们自己，我们将会收获快乐。
40.我们必定像收获成熟的稻谷一样收获生命：有人来到这个世界，就必定要有人离开。
41.如果神灵不保佑我和我的孩子们，一定要知道这一定是有它的理由的。
42.只要行善事，必定会得到公正的回报。
43.不要跟着别人一起哭泣，不要发泄自己的情绪。
44.柏拉图曾说，可我要给这人一个令他信服的答案，这就是：你说的不好，如果你认为那个万能的人应该能算出人生命中所遭受的劫难或是死亡的时间，以及不应该只从他的所作所为中看看他是不是为人厚道，是为好人还是坏人工作。
45.因此，希腊的子民们，这就是一个真理：无论一个人所处的地位如何，都要认为这于他是合适的，或认为是被一个主宰者安排的，我认为在他改变自己的地位之前，他应该安于现状，勇敢地承受苦难，不要胡思乱想，不管是死亡还是其他什么事情。
46.不过，我亲爱的朋友，不妨考虑一下，那些好的高尚的事物是不是与拯救和不拯救不相关呢？因为对于如此高尚地活着的人或是社会风气淳朴的一个时代来说，只要是真正的人，都至少会思索这是否不是脱离思想以外的一件事呢：一定不再热爱生命。但至于这些事，一个男人一定把这些事托付给女人们，他相信女人们所说的话，没有男人可以逃脱这样的命运，下一次就要向女人们询问他如何才能在有生之年创造出最大的生命价值来。
47.抬头望一望星星运行的轨迹，就好像你和它们一起在天空中移动一样；经常想想物质成分的改变，因为常常这么想就会涤尽尘世的污秽。
48.柏拉图曾经说过这样一句精彩名言：总是谈论他人的人也应该举目望一望这个红尘滚滚的世界，好像他是从一个更高的角度俯瞰他们一样；他也应该看看尘世里熙攘的人群、军事、农业劳作、婚姻、协议条款、生与死、公正的法庭上的嘈杂之声、不毛之地、许许多多的蛮荒民族、宗教庆典、悲伤、集市，一切都混杂在一起，阴阳调和。
49.回忆过往，政权几经更替。也许你还能预知未来。因为要发生的事和过去已经发生过的总是差不太多的，不可能偏离原本的轨道：观察四十年的人类生活和人类一万年的生活，两者时间跨度不一样，可并没有发生大的变化。那你还能看到些什么呢？
50.从大地生长出的东西最终还是要回归大地，而来自天堂的种子孕育出的果实总还是要回到天堂。这或许是微粒之间的循环过程，又或许是一种微观元素类似的消失的过程。
51.随身携带着食物和饮品，心里揣着狡猾的伎俩。妄想改变生命的终点逃脱死亡。从天堂吹来的微风，我们必然要忍受，还要无怨无悔地辛苦工作。
52.也许有人比你更善于战胜对手，但是这并不代表他更有交际手腕或是为人更为谦逊，也不代表他受到了更好的训导，能对所有的事情都应付自如，更不代表他更能体谅邻居们所犯的过错。
53.在那些所有的工作都能以符合神灵和人类共有的理性的方式完成的地方，我们无所畏惧：因为在那些我们得以通过各种成功的手段谋取利益，并能按照我们原先制定的计划顺利进行的地方，我们不用担心会受到侵害。
54.我们在何时何地都能真诚地顺从所处的环境，公正地对待我们身边的人；我们也能有技巧地思考，拒绝那些没有经过深思熟虑的思想就潜进自己的思想体系中去。
55.不要盲目找寻别人的主要原则，应该关注的是大自然指引你发现的：既有在你的境遇中体现出的宇宙万物的本质，又有你在平常的所作所为中表现出的自己的天性。但是，每一个存在体都应该根据自身的结构素质有所作为；其他所有的事物正是由于理性存在体的缘故而组成且存在的，正如在一切非理性存在体中，低级存在都是因为高级存在的缘故，而理性存在体中，彼此都是由于对方的存在而存在的。
那么人类组成结构的主要原则就是社会性。其次是不屈服于身体的诱导，因为身体正是由于理性明智的行为限定了它自己，永远都不要沉溺于感官的享受或是欲望的冲动中，因为这两者都是洪水猛兽；明智才是最优的选择，因为明智的理性存在体绝不会允许自己被别的事物击垮。此外，还要拥有健全的理性，因为存在体生来就是要运用这所有的理性。再其次，就是要远离过失和欺骗。最后，要牢牢把握这主要的原则，继续前进，这样就会收获本属于自己的成果。
拥抱你自己的生活吧
56.要懂得人必有一死，也许不久生命就要终结，那么就在余生中，随心所欲地生活吧。
57.就去拥抱你自己的生活吧，就去热爱用你自己的命运纺线编织成的生命吧，因为还有什么更值得你去热爱呢？
58.面对发生在你身上的所有事情之时，不妨想一想那些一样经历过这些事的人们，当时的他们是多么苦恼啊，他们对遇到的这些事手足无措，他们认为这些都是不应该发生的事那如今这些人又去了哪里呢？到处也找不到他们的身影。那么为什么你还要选择要以和他们一样的态度去面对这些事呢？为什么你还要在意那些与你的本质不相干的引诱煽动呢？把这些引诱都给那些制造它们和那些经不住诱惑的人们吧。为什么不下决心以正确的方式利用你的这些经历呢？你能很好地利用它们，因为这些经历为你提供了很好的素材。仅需关注你自己，决心要成为一个有用的人，并为此付出努力。一定要铭记……
59.洞悉心灵。心灵是所有善的源泉，只要你潜心挖掘，善就在你身边。
60.应该强健体质。无论是行为还是态度都不可没有规律。因为内心的感受必须要以明智妥当的方式表现出来，而整个身体也需要以同样的方式表达它的感受。但所有的表达都不得矫揉造作。
61.生活的艺术与其说是舞者的艺术，不若说是摔跤手的技艺，要站得稳，勇敢地迎接打击，即使这种打击是突如其来的。
62.如果你想要得到某人的认可，那你就仔细观察那人的一举一动，观察他们的原则。因为如果你留意到他们是怎样形成自己独特看法和品味的，你就既不会责备那些无心冒犯你的人，也不会再想得到他们的认可了。
63.哲人们说，每一个灵魂都会不知不觉地远离了真理，每个灵魂最终都会以相同的方式远离公正、节制、仁爱以及其他一切善的品质。将这一点铭记于心是很有必要的，因为这样你才会更友善地对待他人。
64.每一次在遭遇痛苦的时候，都要铭记住一点，那就是遭受痛苦并不是什么耻辱，也不会折损你的智慧，因为智慧是理性的也是社会性的，痛苦无从损害它。在遭遇极大的痛苦时，可以让伊壁鸠鲁（Epicurus）的这句话激励你：痛苦既不是不可忍受的也不是无休止的，只要你记住痛苦是有终点的，只要你不添油加醋地肆意扩大你的痛苦：也要铭记这一点，我们不要把那些不合我们意的事物也视为痛苦，比如嗜睡，比如被炎热炙烤，比如没有食欲。当你对这些事感到不满就告诉你自己，痛苦已经在支配你了。
65.当心，对那些冷漠无情的人，不要采取和他们一样冷漠的待人方式。
66.我们如何知道格劳修斯（Telauges）在品格上不如苏格拉底呢？因为苏格拉底仅仅因其更高尚的离去、更高妙的雄辩术，更能忍受黑夜的寒冷是不能证明他在品质上超越了格劳修斯的。当他受命不得不去逮捕萨拉米斯的里昂（Leon of Salamis）时，他认为拒绝是更高尚的做法，故此他昂首阔步地行走在街道上时——尽管有人可能深表怀疑此事的真实性。但是我们理应询问，苏格拉底究竟拥有怎样的灵魂，假如他能只是满足于公正地对待他人还有虔诚地信奉神灵，既不因人类的罪恶而感到苦恼，也不屈服于任何人的愚昧无知，同时不将天地指派给他的职责视为奇怪的责任，也不把天降于斯的苦难视为是无法忍受的，也不允许自己的理性同情可悲的肉体所产生的情感。
67.大自然并未将智慧混杂于身体的构成之中，并没有赐予你限定自己的能量，也未赐予你征服你所拥有的一切的力量；因为你既很有可能成为一个伟人，也很有可能成为伟人后却得不到他人的认可。不仅要将这一点牢牢记在心里，还要铭记另一点：即使是再微不足道的细节，它对你的幸福生活来说也是十分必要的。因为如若你已不可能成为一位雄辨家或是已不可能对大自然的知识了若指掌，那么你也不要因此而放弃成为一个自由、谦逊、善于交际以及顺从上帝旨意的人的希望。
68.人类是有能力远离冲动的，只要心中拥有一片宁静，即使全世界都竭力叫嚣着反对你，即使野兽将你的皮囊撕成碎片。因为这些都妨碍了心灵宁静，妨碍了心灵对周围事物做出公正的判断，妨碍了心灵很好地利用内心世界的产物，以至于在观察后会做出这样的判断：你是物质的存在（真正的存在），只是在别人眼中，你也许是个异类而在获得内心世界的产物后，会这样对它说：你就是我一直在寻找的，因为对我而言，那些自发显露出来的总是理性，并且带有政治色彩的道德素材，一言以蔽之，它们是只属于人类和上帝的技艺的操练。因为无论发生了什么，要么和上帝有关，要么就与人类有关，这些发生了的事并不是陌生的而是司空见惯了的，也绝不是难以处理的而是能够应付自如的。
69.完美的道德品质是这样的：把每一天都当作是生命的最后一天充实地度过，既不极端亢奋，也不懒散无力，更不要虚伪狡诈。
70.永生不朽的神灵从不会庸人自扰，因为他们在漫长的时间中必须要不断容忍人类的行为，虽然人类行为往往是如此的罪恶；不仅如此，神灵们却还要在各个方面照顾人类。而你，注定难逃一死，可你是不是已经厌烦了容忍恶行，而当你也做了坏事，是不是也无法容忍自己呢？
71.人假若无法摆脱潜藏在自身的罪恶，那真是荒诞之极，因为于自己，放下屠刀立地成佛是可能的，而妄想摆脱别人的罪恶却是不可能办到的。
72.理性和政治方面（社会性的）的才能若被证实是非理性或是非社会性的，那么就能做出这样正确的判断：这种才能是低劣的。
73.当你做了善事，而别人也接受了你的好意，那你为什么还要像傻瓜似的要得到更多呢？是想要得到行善的好名声，还是想要谋求别人的回报？
74.不会有人已经厌倦了得到更多有用的东西。不过，不违背本性也是很有用的。为此，就不要厌倦为他人多做有用的事，这样才能得到更多有用的东西。
75.蕴含着万物的自然界不断改变，于是创造出了宇宙。但现在一切事物要么作为结果发生，要么就连续不断地发生，甚至就连宇宙间最强大的力量统治着的最重要的事物也不再遵从理性原则了。如果能记住这一点，那么你在面对许多事时便能更为镇定了。
1.What is badness？ It is that which thou hast often seen.And on the occasion of everything which happens keep this in mind， that it is that which thou hast often seen.Everywhere up and down thou wilt find the same things， with which the old histories are filled， those of the middle ages and those of our own day； with which cities and houses are filled now.There is nothing new； all things are both familiar and short-lived.
2.How can our principles become dead， unless the impressions [thoughts] which correspond to them are extinguished？ But it is in thy power continuously to fan these thoughts into a flame.I can have that opinion about anything， which I ought to have.If I can， why am I disturbed？ The things which are external to my mind have no relation at all to my mind.Let this be the state of thy affects， and thou standest erect.To recover thy life is in thy power.Look at things again as thou didst use to look at them； for in this consists the recovery of thy life.
3.The idle business of show， plays on the stage， flocks of sheep， herds， exercises with spears， a bone to cast to little dogs， a bit of bread into fish-ponds， labourings of ants and burden-carrying， runnings about of frightened little mice， puppets pulled by strings—[all alike].It is thy duty then in the midst of such things to show good humour and not a proud air； to understand， however， that every man is worth just so much as the things are worth about which he busies himself.
4.In discourse thou must attend to what is said， and in every movement thou must observe what is doing.And in the one thou shouldst see immediately to what end it refers， but in the other watch carefully what is the thing signified.
5.Is my understanding sufficient for this or not？ If it is sufficient I use it for the work as an instrument given by the universal nature.But if it is not sufficient， then either I retire from the work and give way to him who is able to do it better， unless there be some reason why I ought not to do so； or I do it as well as I can， taking to help me the man who with the aid of my ruling principle can do what is now fit and useful for the general good.For whatsoever either by myself or with another I can do， ought to be directed to this only， to that which is useful and well suited to society.
6.How many after being celebrated by fame have been given up to oblivion； and how many who have celebrated the fame of others have long been dead.
7.Be not ashamed to be helped； for it is thy business to do thy duty like a soldier in the assault on a town.How then， if being lame thou canst not mount up on the battlements alone， but with the help of another it is possible？
8.Let not future things disturb thee， for thou wilt come to them， if it shall be necessary， having with thee the same reason which now thou usest for present things.
9.All things are implicated with one another， and the bond is holy； and there is hardly anything unconnected with any other thing.For things have been co-ordinated， and they combine to form the same universe [order].For there is one universe made up of all things， and one god who pervades all things， and one substance， and one law， [one] common reason in all intelligent animals， and one truth； if indeed there is also one perfection for all animals which are of the same stock and participate in the same reason.
10.Everything material soon disappears in the substance of the whole； and everything formal [causal] is very soon taken back into the universal reason； and the memory of everything is very soon overwhelmed in time.
11.To the rational animal the same act is according to nature and according to reason.
12.Be thou erect， or be made erect （iii.5）.
13.Just as it is with the members in those bodies which are united in one， so it is with rational beings which exist separate， for they have been constituted for one co-operation.And the perception of this will be more apparent to thee， if thou often sayest to thyself that I am a member [Greek] of the system of rational beings.But if [using the letter r] thou sayest that thou art a part [Greek]， thou dost not yet love men from thy heart； beneficence does not yet delight thee for its own sake； thou still doest it barely as a thing of propriety， and not yet as doing good to thyself.
14.Let there fall externally what will on the parts which can feel the effects of this fall.For those parts which have felt will complain， if they choose.But I， unless I think that what has happened is an evil， am not injured.And it is in my power not to think so.
15.Whatever any one does or says， I must be good， just as if the gold， or the emerald， or the purple were always saying this： Whatever any one does or says， I must be emerald and keep my colour.
16.The ruling faculty does not disturb itself； I mean， does not frighten itself or cause itself pain.But if any one else can frighten or pain it， let him do so.For the faculty itself will not by its own opinion turn into such ways.Let the body itself take care， if it can， that it suffer nothing， and let it speak， if it suffers.But the soul itself， that which is subject to fear， to pain， which has completely the power of forming an opinion about these things， will suffer nothing， for it will never deviate into such a judgment.The leading principle in itself wants nothing， unless it makes a want for itself； and therefore it is both free from perturbation and unimpeded， if it does not disturb and impede itself.
17.Eud？monia [happiness] is a good daemon， or a good thing.What then art thou doing here， O imagination？ go away， I entreat thee by the gods， as thou didst come， for I want thee not.But thou art come according to thy old fashion.I am not angry with thee： only go away.
18.Is any man afraid of change？ Why， what can take place without change？ What then is more pleasing or more suitable to the universal nature？ And canst thou take a bath unless the wood undergoes a change？ And canst thou be nourished unless the food undergoes a change？ And can anything else that is useful be accomplished without change？ Dost thou not see then that for thyself also to change is just the same， and equally necessary for the universal nature？
19.Through the universal substance as through a furious torrent all bodies are carried， being by their nature united with and cooperating with the whole， as the parts of our body with one another.How many a Chrysippus， how many a Socrates， how many an Epictetus has time already swallowed up？ And let the same thought occur to thee with reference to every man and thing （v.23； vi.15）.
20.One thing only troubles me， lest I should do something which the constitution of man does not allow， or in the way which it does not allow， or what it does not allow now.
21.Near is thy forgetfulness of all things； and near the forgetfulness of thee by all.
22.It is peculiar to man to love even those who do wrong.And this happens， if when they do wrong it occurs to thee that they are kinsmen， and that they do wrong through ignorance and unintentionally， and that soon both of you will die； and above all， that the wrong-doer has done thee no harm， for he has not made thy ruling faculty worse than it was before.
23.The universal nature out of the universal substance， as if it were wax， now moulds a horse， and when it has broken this up， it uses the material for a tree， then for a man， then for something else； and each of these things subsists for a very short time.But it is no hardship for the vessel to be broken up， just as there was none in its being fastened together （viii.50）.
24.A scowling look is altogether unnatural； when it is often assumed， the result is that all comeliness dies away， and at last is so completely extinguished that it cannot be again lighted up at all.Try to conclude from this very fact that it is contrary to reason.For if even the perception of doing wrong shall depart， what reason is there for living any longer？
25.Nature which governs the whole will soon change all things which thou seest， and out of their substance will make other things， and again other things from the substance of them， in order that the world may be ever new （xii.23）.
26.When a man has done thee any wrong， immediately consider with what opinion about good or evil he has done wrong.For when thou hast seen this， thou wilt pity him， and wilt neither wonder nor be angry.For either thou thyself thinkest the same thing to be good that he does， or another thing of the same kind.It is thy duty then to pardon him.But if thou dost not think such things to be good or evil， thou wilt more readily be well-disposed to him who is in error.
27.Think not so much of what thou hast not as of what thou hast： but of the things which thou hast select the best， and then reflect how eagerly they would have been sought， if thou hadst them not.At the same time， however， take care that thou dost not through being so pleased with them accustom thyself to overvalue them， so as to be disturbed if ever thou shouldst not have them.
28.Retire into thyself.The rational principle which rules has this nature， that it is content with itself when it does what is just， and so secures tranquillity.
29.Wipe out the imagination.Stop the pulling of the strings.Confine thyself to the present.Understand well what happens either to thee or to another.Divide and distribute every object into the causal [formal] and the material.Think of thy last hour.Let the wrong which is done by a man stay there where the wrong was done （viii.29）.
30.Direct thy attention to what is said.Let thy understanding enter into the things that are doing and the things which do them （vii.4）.
31.Adorn thyself with simplicity and modesty and with indifference towards the things which lie between virtue and vice.Love mankind.Follow God.The poet says that Law rules all.And it is enough to remember that law rules all.
32.About death： whether it is a dispersion， or a resolution into atoms， or annihilation， it is either extinction or change.
33.About pain： the pain which is intolerable carries us off； but that which lasts a long time is tolerable； and the mind maintains its own tranquillity by retiring into itself， and the ruling faculty is not made worse.But the parts which are harmed by pain， let them， if they can， give their opinion about it.
34.About fame： look at the minds [of those who seek fame]， observe what they are， and what kind of things they avoid， and what kind of things they pursue.And consider that as the heaps of sand piled on one another hide the former sands， so in life the events which go before are soon covered by those which come after.
35.From Plato： the man who has an elevated mind and takes a view of all time and of all substance， dost thou suppose it possible for him to think that human life is anything great？ It is not possible， he said.Such a man then will think that death also is no evil.Certainly not.
36.From Antisthenes： It is royal to do good and to be abused.
37.It is a base thing for the countenance to be obedient and to regulate and compose itself as the mind commands， and for the mind not to be regulated and composed by itself.
38.It is not right to vex ourselves at things， For they care nought about it.
39.To the immortal gods and us give joy.
40.Life must be reaped like the ripe ears of corn： One man is born； another dies.
41.If gods care not for me and for my children， There is a reason for it.
42.For the good is with me， and the just.
43.No joining others in their wailing， no violent emotion.
44.From Plato： But I would make this man a sufficient answer， which is this： Thou sayest not well， if thou thinkest that a man who is good for anything at all ought to compute the hazard of life or death， and should not rather look to this only in all that he does， whether he is doing what is just or unjust， and the works of a good or a bad man.
45.For thus it is， men of Athens， in truth： wherever a man has placed himself thinking it the best place for him， or has been placed by a commander， there in my opinion he ought to stay and to abide the hazard， taking nothing into the reckoning， either death or anything else， before the baseness [of deserting his post].
46.But， my good friend， reflect whether that which is noble and good is not something different from saving and being saved； for as to a man living such or such a time， at least one who is really a man， consider if this is not a thing to be dismissed from the thoughts： and there must be no love of life： but as to these matters a man must intrust them to the deity and believe what the women say， that no man can escape his destiny， the next inquiry being how he may best live the time that he has to live.
47.Look round at the courses of the stars， as if thou wert going along with them； and constantly consider the changes of the elements into one another； for such thoughts purge away the filth of the terrene life.
48.This is a fine saying of Plato： That he who is discoursing about men should look also at earthly things as if he viewed them from some higher place； should look at them in their assemblies， armies， agricultural labours， marriages， treaties， births， deaths， noise of the courts of justice， desert places， various nations of barbarians， feasts， lamentations， markets， a mixture of all things and an orderly combination of contraries.
49.Consider the past； such great changes of political supremacies.Thou mayest foresee also the things which will be.For they will certainly be of like form， and it is not possible that they should deviate from the order of the things which take place now： accordingly to have contemplated human life for forty years is the same as to have contemplated it for ten thousand years.For what more wilt thou see？
50.That which has grown from the earth to the earth， But that which has sprung from heavenly seed， Back to the heavenly realms returns.This is either a dissolution of the mutual involution of the atoms， or a similar dispersion of the insentient elements.
51.With food and drinks and cunning magic arts.
Turning the channel’s course to’scape from death.
The breeze which heaven has sent.
We must endure， and toil without complaining.
52.Another may be more expert in casting his opponent； but he is not more social， nor more modest， nor better disciplined to meet all that happens， nor more considerate with respect to the faults of his neighbours.
53.Where any work can be done conformably to the reason which is common to gods and men， there we have nothing to fear； for where we are able to get profit by means of the activity which is successful and proceeds according to our constitution， there no harm is to be suspected.
54.Everywhere and at all times it is in thy power piously to acquiesce in thy present condition， and to behave justly to those who are about thee， and to exert thy skill upon thy present thoughts， that nothing shall steal into them without being well examined.
55.Do not look around thee to discover other men’s ruling principles， but look straight to this， to what nature leads thee， both the universal nature through the things which happen to thee， and thy own nature through the acts which must be done by thee.But every being ought to do that which is according to its constitution； and all other things have been constituted for the sake of rational beings， just as among irrational things the inferior for the sake of the superior， but the rational for the sake of one another.
The prime principle then in man’s constitution is the social.And the second is not to yield to the persuasions of the body， for it is the peculiar office of the rational and intelligent motion to circumscribe itself， and never to be overpowered either by the motion of the senses or of the appetites， for both are animal； but the intelligent motion claims superiority and does not permit itself to be overpowered by the others.And with good reason， for it is formed by nature to use all of them.The third thing in the rational constitution is freedom from error and from deception.Let then the ruling principle holding fast to these things go straight on， and it has what is its own.
56.Consider thyself to be dead， and to have completed thy life up to the present time； and live according to nature the remainder which is allowed thee.
57.Love that only which happens to thee and is spun with the thread of thy destiny.For what is more suitable？
58.In everything which happens keep before thy eyes those to whom the same things happened， and how they were vexed， and treated them as strange things， and found fault with them： and now where are they？ Nowhere.Why then dost thou too choose to act in the same way？ and why dost thou not leave these agitations which are foreign to nature， to those who cause them and those who are moved by them？ And why art thou not altogether intent upon the right way of making use of the things which happen to thee？ for then thou wilt use them well， and they will be a material for thee [to work on].Only attend to thyself， and resolve to be a good man in every act which thou doest； and remember…
59.Look within.Within is the fountain of good， and it will ever bubble up， if thou wilt ever dig.
60.The body ought to be compact， and to show no irregularity either in motion or attitude.For what the mind shows in the face by maintaining in it the expression of intelligence and propriety， that ought to be required also in the whole body.But all these things should be observed without affectation.
61.The art of life is more like the wrestler’s art than the dancer’s， in respect of this， that it should stand ready and firm to meet onsets which are sudden and unexpected.
62.Constantly observe who those are whose approbation thou wishest to have， and what ruling principles they possess.For then thou wilt neither blame those who offend involuntarily， nor wilt thou want their approbation， if thou lookest to the sources of their opinions and appetites.
63.Every soul， the philosopher says， is involuntarily deprived of truth； consequently in the same way it is deprived of justice and temperance and benevolence and everything of the kind.It is most necessary to bear this constantly in mind， for thus thou wilt be more gentle towards all.
64.In every pain let this thought be present， that there is no dishonour in it， nor does it make the governing intelligence worse， for it does not damage the intelligence either so far as the intelligence is rational or so far as it is social.Indeed in the case of most pains let this remark of Epicurus aid thee， that pain is neither intolerable nor everlasting， if thou bearest in mind that it has its limits， and if thou addest nothing to it in imagination： and remember this too， that we do not perceive that many things which are disagreeable to us are the same as pain， such as excessive drowsiness， and the being scorched by heat， and the having no appetite.When then thou art discontented about any of these things， say to thyself that thou art yielding to pain.
65.Take care not to feel towards the inhuman as they feel towards men.
66.How do we know if Telauges was not superior in character to Socrates？ for it is not enough that Socrates dies a more noble death， and disputed more skilfully with the sophists， and passed the night in the cold with more endurance， and that when he was bid to arrest Leon of Salamis， he considered it more noble to refuse， and that he walked in a swaggering way in the streets-though as to this fact one may have great doubts if it was true.But we ought to inquire， what kind of a soul it was that Socrates possessed， and if he was able to be content with being just towards men and pious towards the gods， neither idly vexed on account of men’s villainy， nor yet making himself a slave to any man’s ignorance， nor receiving as strange anything that fell to his share out of the universal， nor enduring it as intolerable， nor allowing his understanding to sympathize with the affects of the miserable flesh.
67.Nature has not so mingled [the intelligence] with the composition of the body， as not to have allowed thee the power of circumscribing thyself and of bringing under subjection to thyself all that is thy own； for it is very possible to be a divine man and to be recognized as such by no one.Always bear this in mind； and another thing too， that very little indeed is necessary for living a happy life.And because thou hast despaired of becoming a dialectician and skilled in the knowledge of nature， do not for this reason renounce the hope of being both free and modest and social and obedient to God.
68.It is in thy power to live free from all compulsion in the greatest tranquillity of mind， even if all the world cry out against thee as much as they choose， and even if wild beasts tear in pieces the members of this kneaded matter which has grown around thee.For what hinders the mind in the midst of all this from maintaining itself in tranquillity， and in a just judgment of all surrounding things， and in a ready use of the objects which are presented to it， so that the judgment may say to the thing which falls under its observation： This thou art in substance [reality]， though in men’s opinion thou mayest appear to be of a different kind； and the use shall say to that which falls under the hand： Thou art the thing that I was seeking； for to me that which presents itself is always a material for virtue， both rational and political， and， in a word， for the exercise of art， which belongs to man or God.For everything which happens has a relationship either to God or man， and is neither new nor difficult to handle， but usual and apt matter to work on.
69.The perfection of moral character consists in this， in passing every day as the last， and in being neither violently excited， nor torpid， nor playing the hypocrite.
70.The gods who are immortal are not vexed because during so long a time they must tolerate continually men such as they are and so many of them bad； and besides this， they also take care of them in all ways.But thou， who art destined to end so soon， art thou wearied of enduring the bad， and this too when thou art one of them？
71.It is a ridiculous thing for a man not to fly from his own badness， which is indeed possible， but to fly from other men’s badness， which is impossible.
72.Whatever the rational and political [social] faculty finds to be neither intelligent nor social， it properly judges to be inferior to itself.
73.When thou hast done a good act and another has received it， why dost thou still look for a third thing besides these， as fools do， either to have the reputation of having done a good act or to obtain a return？
74.No man is tired of receiving what is useful.But it is useful to act according to nature.Do not then be tired of receiving what is useful by doing it to others.
75.The nature of the All moved to make the universe.But now either everything that takes place comes by way of consequence or [continuity]； or even the chief things towards which the ruling power of the universe directs its own movement are governed by no rational principle.If this is remembered it will make thee more tranquil in many things （vi.44； ix.28）.
