1. Some things are in our control and others not. Things in our control are opinion, pursuit, desire, aversion, and, in a word, whatever are our own actions. Things not in our control are body, property, reputation, command, and, in one word, whatever are not our own actions.

The things in our control are by nature free, unrestrained, unhindered; but those not in our control are weak, slavish, restrained, belonging to others. Remember, then, that if you suppose that things which are slavish by nature are also free, and that what belongs to others is your own, then you will be hindered. You will lament, you will be disturbed, and you will find fault both with gods and men.

But if you suppose that only to be your own which is your own, and what belongs to others such as it really is, then no one will ever compel you or restrain you. Further, you will find fault with no one or accuse no one. You will do nothing against your will. No one will hurt you, you will have no enemies, and you not be harmed.

2. Remember that following desire promises the attainment of that of which you are desirous; and aversion promises the avoiding that to which you are averse. However, he who fails to obtain the object of his desire is disappointed, and he who incurs the object of his aversion wretched.

5. Men are disturbed, not by things, but by the principles and notions which they form concerning things. Death, for instance, is not 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 attribute it to others, but to ourselves; that is, to our own principles.

11. Never say of anything, 'I have lost it'; but, 'I have returned it.' Is your child dead? It is returned. Is your wife dead? She is returned. Is your estate taken away? Well, and is not that likewise returned? 'But he who took it away is a bad man.' What difference is it to you who the giver assigns to take it back? While he gives it to you to possess, take care of it; but don't view it as your own, just as travelers view a hotel.

14. If you wish your children, and your wife, and your friends to live for ever, you are stupid; for you wish to be in control of things which you cannot, you wish that for things not your own to be your own. So likewise, if you wish your servant to be without fault, you are a fool; for you wish vice not to be vice, but something else.

20. Remember, that not he who gives ill language or a blow insults, but the principle which represents these things as insulting. When, therefore, anyone provokes you, be assured that it is your own opinion alone which has provoked you.

Make it, then, your first endeavor not to be hurried away by the impression. For if you once gain time and delay, you will more easily become master of yourself.

48. The condition and characteristic of a vulgar person, is, that he never expects either benefit or hurt from himself, but from externals. The condition and characteristic of a philosopher is, that he expects all benefit and hurt from himself.

The marks of a proficient are, that he censures no one, he praises no one, he blames no one, he accuses no one, he says nothing concerning himself as being anybody, or knowing anything: when he is, in any instance, hindered or restrained, he accuses himself; and, if he is praised, he secretly laughs at the person who praises him; and, if he is censured, he makes no defense.

51. How long will you still delay to think yourself worthy of the best things, and in no matter to violate the defining judgment of reason? You have received the principles, which you ought to have agreed to, and you have agreed to them. What other master, then, do you wait for, to throw upon him the obligation of reforming you?

You are no longer a boy, but already a full-grown man. If then you are careless and sluggish, and always make delay after delay, and postpone fixing the day after which you will attend to yourself, you will not notice that you make no progress, but will remain a vulgar person in life and in death.