Plain
Seneca — The Senator

They say that Diodorus, the Epicurean philosopher, killed himself just a few days ago by cutting his own throat. Some people claim this went against Epicurus's teachings. Some call it madness. Others call it reckless. But Diodorus himself was happy and confident in his own goodness. The way he chose to die was his testimony about himself. He praised the peace of a life spent safely anchored in harbor. And he said something you don't want to hear — because you should be able to say it too: "I have lived. I have run the race that Fortune set for me."

On the Happy Life, Section 19 60 of 101
Death & Mortality Freedom & Control
Seneca — The Senator Original

They say that Diodorus, the Epicurean philosopher, who within these last few days put an end to his life with his own hand, did not act according to the precepts of Epicurus, in cutting his throat: some choose to regard this act as the result of madness, others of recklessness; he, meanwhile, happy and filled with the consciousness of his own goodness, has borne testimony to himself by his manner of departing from life, has commended the repose of a life spent at anchor in a safe harbour, and has said what you do not like to hear, because you too ought to do it:

"I've lived, I've run the race which Fortune set me."

On the Happy Life, Section 19 60 of 101
Seneca — The Senator

Should I expect that malicious gossip will respect anyone? After all, it didn't respect Rutilius or Cato. Will anyone care about being called too wealthy by people who thought even Diogenes the Cynic wasn't poor enough? That incredibly disciplined philosopher fought against every bodily desire. He was poorer than all the other Cynics — he not only gave up owning things, but also gave up asking for anything. Yet people still criticized him for not being needy enough. As if he was teaching poverty instead of virtue!

On the Happy Life, Section 18 59 of 101
Doing The Right Thing Human Nature
Seneca — The Senator Original

Am I to expect that evil speaking will respect anything, seeing that it respected neither Rutilius nor Cato? Will any one care about being thought too rich by men for whom Diogenes the Cynic was not poor enough? That most energetic philosopher fought against all the desires of the body, and was poorer even than the other Cynics, in that besides haying given up possessing anything he had also given up asking for anything: yet they reproached him for not being sufficiently in want: as though forsooth it were poverty, not virtue, of which he professed knowledge.

On the Happy Life, Section 18 59 of 101
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Ancient philosophy, in plain English.

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