Plain
Epictetus — The Slave

So all these great and terrible events come from one thing — how people see things? Yes, that's the only source. The entire Iliad is nothing but people's opinions and how they acted on them. Alexander saw it as right to steal Menelaus's wife. Helen saw it as right to go with him. But what if Menelaus had seen losing such a wife as a blessing? What would have happened then? We wouldn't have the Iliad. We wouldn't have the Odyssey either. Such massive events hung on such a small thing — how one person chose to see his situation.

Discourses, That We Ought not to Be Angry with Men; and What Are the Small and the Great Things Among Men 75 of 388
Freedom & Control Human Nature
Epictetus — The Slave Original

So then all these great and dreadful deeds have this origin, in the appearance (opinion)? Yes, this origin and no other. The Iliad is nothing else than appearance and the use of appearances. It appeared to Alexander to carry off the wife of Menelaus. It appeared to Helene to follow him. If then it had appeared to Menelaus to feel that it was a gain to be deprived of such a wife, what would have happened? Not only would the Iliad have been lost, but the Odyssey also. On so small a matter then did such great things depend?

Discourses, That We Ought not to Be Angry with Men; and What Are the Small and the Great Things Among Men 75 of 388
Epictetus — The Slave

Remember this clearly: every person acts based on how things appear to them. If something seems good to them, you can't blame them for acting on it. If it seems bad, they're the ones who pay the price. The person who is deceived and the person who suffers are the same person — you can't separate them. If you remember this, you won't get angry at anyone. You won't be annoyed with anyone. You won't insult or blame anyone. You won't hate or fight with anyone.

Discourses, That We Ought not to Be Angry with Men; and What Are the Small and the Great Things Among Men 74 of 388
Human Nature Calm Your Mind
Epictetus — The Slave Original

Whoever then clearly remembers this, that to man the measure of every act is the appearance (the opinion), whether the thing appears good or bad. If good, he is free from blame; if bad, himself suffers the penalty, for it is impossible that he who is deceived can be one person, and he who suffers another person—whoever remembers this will not be angry with any man, will not be vexed at any man, will not revile or blame any man, nor hate, nor quarrel with any man.

Discourses, That We Ought not to Be Angry with Men; and What Are the Small and the Great Things Among Men 74 of 388
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Ancient philosophy, in plain English.

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