The test of character is not 'hanging in there' when the light at the end of the tunnel is expected, but performance of duty and persistence of examp… - James Stockdale Harrison

Everybody does have to play the game of life. You can't just walk around saying, "I don't give a damn about health, or wealth, or whether I'm sent to prison or not." Epictetus says everybody should play the game of life-that the best play it with "skill, form, speed, and grace." But like most games, you play it with a ball. Your team devotes all its energies to getting the ball across the line. But after the game, what do you do with the ball? Nobody much cares. It's not worth anything. The competition, the game, was the thing. The ball was "used" to make the game possible, but it in itself is not of any value that would justify falling on your sword for it.
The ball-game analogy, incidentally, is almost a verbatim quote of Epictetus's explanation to his students in Nicoipolis, colonial Greece, 2,000 years ago.

Stoicism is a noble philosophy that has proven to be more practicable than a modem cynic would expect. The Stoic viewpoint is often misunderstood because the casual reader misses the point-that all talk is in reference to the "inner life." Stoics belittle physical harm, but this is not braggadocio. They are speaking of it in comparison to the devastating agony of shame they fancied good men generating when they knew in their hearts that they had failed to do their duty vis-Q-vis their fellow men or God. Though pagan, the Stoics had a monotheistic natural religion and were great contributors to Christian thought. The fatherhood of god and the brotherhood of man were Stoic concepts prior to Christianity. In fact, Chrysippus, one of their early theoreticians, made the analogy of what might be called the soul of the universe to the breath of a human (pneuma, in Greek). Saint Paul, a Hellenized Jew brought up in Tarsus, a Stoic town in Asia Minor, always used the Greek work pneuma, or breath, for soul.

But I was a changed and better man for my introduction to philosophy, and especially to Epictetus. I was on a different track--certainly not an anti military track, but to some extent an anti-organization track. Against the backdrop of all the posturing and fumbling that peacetime military organizations seem to have to go through, to accept the need for graceful and unself conscious improvisation under pressure, to break away from set procedures, forces you to be reflective as you put a new mode of operation together. I had become a man detached-not aloof but detached-able to throw out the book without the slightest hesitation when it no longer matched the external circumstances. I was able to put juniors over seniors without embarrassment when their wartime instincts were more reliable. This new abandon, this new built-in flexibility I had gained, was to payoff later in prison.