Plain
Seneca — The Senator

So imagine one of those critics who attack philosophy starts barking at me. They love to say things like this: "Why do you talk a much braver game than you actually live? Why do you tone down your words around powerful people? Why do you treat money like it's necessary? Why do you get upset when you lose money? Why do you cry when your wife or friend dies? Why do you care what people think about you? Why does gossip bother you? Why is your estate fancier than it needs to be? Why don't you eat simple meals like you preach? Why is your furniture nicer than necessary? Why do you drink wine that's older than you are? Why do you have fancy landscaping?

On the Happy Life, Section 17 55 of 101
Knowing Yourself What Matters Most
Seneca — The Senator Original

If, therefore, any one of those dogs who yelp at philosophy were to say, as they are wont to do, "Why, then, do you talk so much more bravely than you live? why do you check your words in the presence of your superiors, and consider money to be a necessary implement? why are you disturbed when you sustain losses, and weep on hearing of the death of your wife or your friend? why do you pay regard to common rumour, and feel annoyed by calumnious gossip? why is your estate more elaborately kept than its natural use requires? why do you not dine according to your own maxims? why is your furniture smarter than it need be? why do you drink wine that is older than yourself? why are your grounds laid out?

On the Happy Life, Section 17 55 of 101
Seneca — The Senator

But someone who is still working toward virtue faces a different situation. Even if they have made great progress, they still need some help from fortune. They are still wrestling with ordinary human problems. They are still trying to untie the knot that binds them to mortal concerns. What's the difference between people at this stage and those who have reached perfect virtue? Some are tied more tightly by these bonds than others. Some have even made their chains heavier by choice. But the person who has made real progress toward wisdom and lifted themselves up carries a looser chain. They are not yet free, but they are almost free.

On the Happy Life, Section 16 54 of 101
Knowing Yourself Freedom & Control
Seneca — The Senator Original

He, however, who is only on the road to virtue, although he may have made great progress along it, nevertheless needs some favour from fortune while he is still struggling among mere human interests, while he is untying that knot, and all the bonds which bind him to mortality. What, then, is the difference between them? it is that some are tied more or less tightly by these bonds, and some have even tied themselves with them as well; whereas he who has made progress towards the upper regions and raised himself upwards drags a looser chain, and though not yet free, is yet as good as free.

On the Happy Life, Section 16 54 of 101
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Ancient philosophy, in plain English.

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