[19] ‘My brother shouldn’t have treated me in this way.’ Indeed he shouldn’t, but it’s for him to see to that. For my part, however he treats me, I should conduct myself towards him as I ought. For that is my business, and the rest is not my concern. In this no one can hinder me, while everything else is subject to hindrance.

Not in our power are all the elements which constitute our environment, such as wealth, health, reputation, social prestige, power, the lives of those we love, and death. In our power are our thinking, our intentions, our desires, our decisions. These make it possible for us to control ourselves and to make of ourselves elements and parts of the universe of nature. This knowledge of ourselves makes us free in a world of dependencies. This superiority of our powers enables us to live in conformity with nature.

When you are feeling upset, angry, or sad,” Epictetus said, “don’t blame another for your state of mind. Your condition is the result of your own opinions and interpretations. . . . “When anyone provokes you, remember that it is actually your own opinion provoking you. It is not the person who insults or attacks you who torments your mind, but the view you take of these things.

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Whatever moral rules you have deliberately proposed to yourself abide by them as they were laws, and as if you would be guilty of impiety by violating any of them. Don't regard what anyone says of you, for this, after all, is no concern of yours. How long, then, will you put off thinking yourself worthy of the highest improvements and follow the distinctions of reason? You have received the philosophical theorems, with which you ought to be familiar, and you have been familiar with them. What other master, then, do you wait for, to throw upon that the delay of reforming yourself?... Let whatever appears to be the best be to you an inviolable law.(50).

Nadie puede herirte si tú no lo consientes. Sólo te lastimarán si crees que has sido lastimado. De esta manera no le guardarás rencor a tu prójimo, ya que tú serás quien controle cada sensación que pueda provocarse por la actitud de este.

Whenever someone helps or hinders you, or praises or criticizes you, remember that they see you only through the lens of their own impressions. If they act or speak from a warped perspective, they hurt themselves — not you. For if someone mistakes truth for falsehood, the truth is not harmed, but only the person deceived. Keeping this in mind, gently turn away any insult or injury. “It seems right to them, though they are mistaken.

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When it is time to leave the sun and moon behind, how will you react? [34] Will you sit down and cry, like an infant? Did nothing that you heard and studied in school get through to you? Why did you advertise yourself as a philosopher when you might have told the truth: ‘I made it through a couple of primers, then read a little Chrysippus – but I hardly crossed the threshold of philosophy.’ [35] How can you associate yourself with Socrates, who lived and died as he did, or with Diogenes?

"That Socrates should ever have been so treated by the Athenians!"

Slave! why say "Socrates"? Speak of the thing as it is: That ever then the poor body of Socrates should have been dragged away and haled by main force to prision! That ever hemlock should have been given to the body of Socrates; that that should have breathed its life away! — Do you marvel at this? Do you hold this unjust? Is it for this that you accuse God? Had Socrates no compensation for this? Where then for him was the ideal Good? Whom shall we hearken to, you or him? And what says he?

"Anytus and Melitus may put me to death: to injure me is beyond their power."

And again: — "If such be the will of God, so let it be."

Rufus43 used to say, ‘If you have nothing better to do than praise me for it, then my speech was a failure.’ He used to address us in such a way as to make everyone sitting there suppose that someone had informed on them – that’s how well he intuited the truth, and how vividly he evoked for each one of us our private faults.