Plain
Epictetus — The Slave

If mixing care and firmness is impossible, then happiness is impossible. But we should act like we do when taking a voyage. What can I do? I can choose the ship's captain, the sailors, the day, and when to sail. Then a storm hits. What more should I worry about? I've done my part. The rest belongs to someone else — the captain. But the ship is sinking. What should I do then? I do the only thing I can: not drown full of fear, screaming, or blaming God. I know that what comes into being must also pass away. I'm not immortal. I'm just a person, part of the whole, like an hour is part of a day. I must be present like the hour, and pass away like the hour. What difference does it make how I die — whether I suffocate or get a fever? I have to die somehow.

Discourses, How Magnanimity is Consistent with Care 106 of 388
Freedom & Control Death & Mortality
Epictetus — The Slave Original

and if it is, happiness is impossible. But we should act as we do in the case of a voyage. What can I do? I can choose the master of the ship, the sailors, the day, the opportunity. Then comes a storm. What more have I to care for? for my part is done. The business belongs to another, the master. But the ship is sinking—what then have I to do? I do the only thing that I can, not to be drowned full of fear, nor screaming nor blaming God, but knowing that what has been produced must also perish: for I am not an immortal being, but a man, a part of the whole, as an hour is a part of the day: I must be present like the hour, and past like the hour. What difference then does it make to me how I pass away, whether by being suffocated or by a fever, for I must pass through some such means.

Discourses, How Magnanimity is Consistent with Care 106 of 388
Epictetus — The Slave

So should you be careless with external things? No way. That would damage your will and go against nature. You should act carefully because how you use things matters. But you should also act with firmness and calm because the things themselves don't matter. Here's why: when the material itself doesn't matter, no one can stop you or force you to do anything. When you can be stopped or forced, getting those things isn't up to you — and they're neither good nor bad. But how you use them is either good or bad. And that use is up to you. It's hard to combine these two things: being careful like someone who cares about the outcome, while staying firm like someone who doesn't care about it at all. But it's not impossible.

Discourses, How Magnanimity is Consistent with Care 105 of 388
Freedom & Control Calm Your Mind
Epictetus — The Slave Original

What then? Should we use such things carelessly? In no way: for this on the other hand is bad for the faculty of the will, and consequently against nature; but we should act carefully because the use is not indifferent, and we should also act with firmness and freedom from perturbations because the material is indifferent. For where the material is not indifferent, there no man can hinder me or compel me. Where I can be hindered and compelled, the obtaining of those things is not in my power, nor is it good or bad; but the use is either bad or good, and the use is in my power. But it is difficult to mingle and to bring together these two things—the carefulness of him who is affected by the matter (or things about him), and the firmness of him who has no regard for it; but it is not impossible:

Discourses, How Magnanimity is Consistent with Care 105 of 388
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Ancient philosophy, in plain English.

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