Plain
Epictetus — The Slave

So why do we get angry? Is it because we care too much about the things these people steal from us? Don't get attached to your clothes, and you won't be angry at the thief. Think about it this way: you have nice clothes, your neighbor doesn't. You have a window where you air out your clothes. The thief doesn't know what's really good for people. He thinks it's having nice clothes — the same thing you think. So of course he's going to come take them. When you wave a cake in front of hungry people and eat the whole thing yourself, do you really expect them not to grab it from you? Don't tempt them.

Discourses, That We Ought not to Be Angry with the Errors (faults) of Others 42 of 388
Freedom & Control Calm Your Mind
Epictetus — The Slave Original

Why then are we angry? Is it because we value so much the things of which these men rob us? Do not admire your clothes, and then you will not be angry with the thief. Consider this matter thus: you have fine clothes; your neighbor has not; you have a window; you wish to air the clothes. The thief does not know wherein man's good consists, but he thinks that it consist in having fine clothes, the very thing which you also think. Must he not then come and take them away? When you show a cake to greedy persons, and swallow it all yourself, do you expect them not to snatch it from you? Do not provoke them;

Discourses, That We Ought not to Be Angry with the Errors (faults) of Others 42 of 388
Epictetus — The Slave

Should we destroy this robber and this adulterer? No, don't say that. Think about it this way: This person has made mistakes about the most important things in life. He's been deceived and blinded — not in his eyesight that tells white from black, but in his judgment that tells good from bad. Should we destroy him? If you think this way, you'll see how cruel your words are. It's like saying we should destroy a blind and deaf person. The worst harm is losing the most important things. The most important thing in every person is their ability to choose well. When someone loses this ability, why are you angry at them? You shouldn't let another person's bad choices upset your own nature. Feel sorry for them instead. Drop your readiness to take offense and hate. Stop saying what most people say: "These cursed and hateful people." How did you suddenly become so wise? And why are you so irritable?

Discourses, That We Ought not to Be Angry with the Errors (faults) of Others 41 of 388
Human Nature Calm Your Mind Doing The Right Thing
Epictetus — The Slave Original

Ought not then this robber and this adulterer to be destroyed? By no means say so, but speak rather in this way: This man who has been mistaken and deceived about the most important things, and blinded, not in the faculty of vision which distinguishes white and black, but in the faculty which distinguishes good and bad, should we not destroy him? If you speak thus you will see how inhuman this is which you say, and that it is just as if you would say, Ought we not to destroy this blind and deaf man? But if the greatest harm is the privation of the greatest things, and the greatest thing in every man is the will or choice such as it ought to be, and a man is deprived of this will, why are you also angry with him? Man, you ought not to be affected contrary to nature by the bad things of another. Pity him rather; drop this readiness to be offended and to hate, and these words which the many utter: "These accursed and odious fellows." How have you been made so wise at once? and how are you so peevish?

Discourses, That We Ought not to Be Angry with the Errors (faults) of Others 41 of 388
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Ancient philosophy, in plain English.

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