Plain
Epictetus — The Slave

Where is good? In your choices. Where is evil? In your choices. Where is neither good nor evil? In everything that doesn't depend on your choices. So then — does anyone think about these lessons outside the classroom? Does anyone practice answering life's questions the way they'd answer test questions? 'Is it day?' 'Yes.' 'Is it night?' 'No.' 'Is the number of stars even?' 'I can't tell.' When someone offers you money, have you trained yourself to give the right answer — that money isn't actually good? Have you practiced these real answers, or only academic puzzles? Why are you surprised that you improve in areas you've studied, but stay the same in areas you've ignored?

Discourses, That We Do not Strive to Use Our Opinions About Good and Evil 160 of 388
Freedom & Control Knowing Yourself
Epictetus — The Slave Original

Where is the good? In the will. Where is the evil? In the will. Where is neither of them? In those things which are independent of the will. Well then? Does any one among us think of these lessons out of the schools? Does any one meditate (strive) by himself to give an answer to things as in the case of questions?—Is it day?—Yes.—Is it night?—No.—Well, is the number of stars even?—I cannot say.—When money is shown (offered) to you, have you studied to make the proper answer, that money is not a good thing? Have you practised yourself in these answers, or only against sophisms? Why do you wonder then if in the cases which you have studied, in those you have improved; but in those which you have not studied, in those you remain the same?

Discourses, That We Do not Strive to Use Our Opinions About Good and Evil 160 of 388
Epictetus — The Slave

What could be more important than learning this: it's not enough to just make up your mind and refuse to change it. That's the mark of madness, not health. "I'll die before I do this." Why? What happened? "I've made up my mind." Lucky for me you haven't decided to kill me. "I won't take any money." Why not? "I've made up my mind." Here's the thing — the same stubborn energy you're using to refuse money could just as easily make you want to take it later. Then you'll say "I've made up my mind" about that too. Think of a sick body where fluids move around randomly — sometimes here, sometimes there. A sick mind works the same way. It doesn't know which way to lean. But when you add stubborn determination to this random swaying, the problem becomes impossible to fix.

Discourses, To or Against Those Who Obstinately Persist in What They Have Determined 159 of 388
Knowing Yourself Human Nature
Epictetus — The Slave Original

for what is greater and more useful than for you to be persuaded that it is not sufficient to have made your determination and not to change it. This is the tone (energy) of madness, not of health.—I will die, if you compel me to this.—Why, man? What has happened?—I have determined—I have had a lucky escape that you have not determined to kill me—I take no money. Why?—I have determined—Be assured that with the very tone (energy) which you now use in refusing to take, there is nothing to hinder you at some time from inclining without reason to take money, and then saying, I have determined. As in a distempered body, subject to defluxions, the humor inclines sometimes to these parts, and then to those, so too a sickly soul knows not which way to incline; but if to this inclination and movement there is added a tone (obstinate resolution), then the evil becomes past help and cure.

Discourses, To or Against Those Who Obstinately Persist in What They Have Determined 159 of 388
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Ancient philosophy, in plain English.

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