Plain
Epictetus — The Slave

Don't get proud of things that aren't really yours. If a horse bragged and said, "I am beautiful," that would make sense. But when you get proud and say, "I have a beautiful horse," remember — you're only bragging about what the horse accomplished. So what actually belongs to you? How you handle whatever life throws at you. When you get that right and work with nature instead of against it, then you have real reason to feel proud. You'll be proud of something that's actually yours.

The Enchiridion, Section 6 9 of 70
Knowing Yourself Freedom & Control
Epictetus — The Slave Original

Be not elated at any excellence not your own. If a horse should be elated, and say, “I am handsome,” it might be endurable. But when you are elated and say, “I have a handsome horse,” know that you are elated only on the merit of the horse. What then is your own? The use of the phenomena of existence. So that when you are in harmony with nature in this respect, you will be elated with some reason; for you will be elated at some good of your own.

The Enchiridion, Section 6 9 of 70
Epictetus — The Slave

It's not things that upset you. It's how you think about them. Death, for example, is not frightening on its own. If it were, Socrates would have been afraid of it. But the terror comes from our belief about death — that it's terrible. So when you feel blocked, disturbed, or sad, don't blame other people. Blame yourself. Actually, blame your own thoughts. Here's how you can tell where someone stands: A beginner blames others for his problems. Someone learning blames himself. Someone who truly gets it blames no one.

The Enchiridion, Section 5 8 of 70
Calm Your Mind Knowing Yourself
Epictetus — The Slave Original

Men are disturbed not by things, but by the views which they take of things. Thus death is nothing terrible, else it would have appeared so to Socrates. But the terror consists in our notion of death, that it is terrible. When, therefore, we are hindered or disturbed, or grieved, let us never impute it to others, but to ourselves—that is, to our own views. It is the action of an uninstructed person to reproach others for his own misfortunes; of one entering upon instruction, to reproach himself; and one perfectly instructed, to reproach neither others nor himself.

The Enchiridion, Section 5 8 of 70
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Ancient philosophy, in plain English.

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