âThose obsessed with glory attach their well-being to the regard of others, those who love pleasure tie it to feelings, but the one with true understanding seeks it only in their own actions. . . . Think on the character of the people one wishes to please, the possessions one means to gain, and the tactics one employs to such ends. How quickly time erases such things, and how many will yet be wiped away.â
âMarcus Aurelius, Meditations, 6:51, 59
If your happiness is dependent on accomplishing certain goals, what happens if fate intervenes? What if youâre snubbed? If outside events interrupt? What if you do achieve everything but find that nobody is impressed? Thatâs the problem with letting your happiness be determined by things you canât control. Itâs an insane risk.
If an actor focuses on the public reception to a projectâwhether critics like it or whether itâs a hit, they will be constantly disappointed and hurt.
But if they love their performanceâand put everything they have into making it the best that theyâre capable ofâthey will always find satisfaction in their job. Like them, we should take pleasure from our actionsâin taking the right actionsârather than the results that come from them.
Our ambition should not be to win, then, but to play with our full effort.
Our intention is not to be thanked or recognized, but to help and to do what we think is right. Our focus is not on what happens to us but on how we respond. In this, we will always find contentment and resilience.
Itâs easy to complain about the things missing in our lives, and so much harder to appreciate how much we already have. Seneca reminded us that everything we need to be happy is right in front of us, while the luxuries we might be missing would themselves come at great costâat the cost of what we already have. Marcus agreed, and reminded himself to count those blessings present in our lives and to imagine what it would be like to not have them (and how much we would miss them). List your blessings this week, take conscious note of what you are fortunate to have and enjoy, so you can see clearly, as Epictetus put it, where they came from and feel a sense of gratitude for that.
âDonât set your mind on things you donât possess as if they were yours, but count the blessings you actually possess and think how much you would desire them if they werenât already yours. But watch yourself, that you donât value these things to the point of being troubled if you should lose them.â
âMarcus Aurelius, Meditations, 7.27
âThe founder of the universe, who assigned to us the laws of life, provided that we should live well, but not in luxury. Everything needed for our well-being is right before us, whereas what luxury requires is gathered by many miseries and anxieties. Let us use this gift of nature and count it among the greatest things.â
âSeneca, Moral Letters, 119.15b
âIt is easy to praise providence for anything that may happen if you have two qualities: a complete view of what has actually happened in each instance and a sense of gratitude. Without gratitude what is the point of seeing, and without seeing what is the object of gratitude?â
âEpictetus, Discourses, 1.6.1-2
If we were to describe Stoicism in one sentence, it would be this: A Stoic believes they donât control the world around them, only how they respondâand that they must always respond with courage, temperance, wisdom, and justice.
Summary of Daily Stoic 4 Stoic Virtues.
âThe chief task in life is simply this: to identify and separate matters so that I can say clearly to myself which are externals not under my control, and which have to do with the choices I actually control. Where then do I look for good and evil? Not to uncontrollable externals, but within myself to the choices that are my ownâ
âEpictetus
Wisdom is harnessing what the philosophy teaches then wielding it in the real world. As Seneca put it, âWorks not words.â
ââIf you seek tranquillity, do less.â Or (more accurately) do whatâs essentialâwhat the logos of a social being requires, and in the requisite way. Which brings a double satisfaction: to do less, better. Because most of what we say and do is not essential. If you can eliminate it, youâll have more time, and more tranquillity. Ask yourself at every moment, âIs this necessary?ââ
âMarcus Aurelius, Meditations, 4.24
Temperance is the knowledge that abundance comes from having what is essential. The Stoics often used temperance interchangeably with âself-control.â Self-control, not just towards material goods, but self-control, harmony, and good discipline alwaysâin pleasure or pain, admiration or contempt, failure or triumph. Temperance is guarded against extremes, not relying on the fleetingness of pleasure for happiness nor allowing the fleetingness of pain to destroy it.
âAnd a commitment to justice in your own acts. Which means: thought and action resulting in the common good. What you were born to do.â
âMarcus Aurelius, Meditations, 9.31
Justice is âthe principle which constitutes the bond of human society and of a virtual community of life.â
Epictetus said, âSeeking the very best in ourselves means actively caring for the welfare of other human beings.â
âDonât you know life is like a military campaign? One must serve on watch, another in reconnaissance, another on the front line. . . . So it is for usâeach personâs life is a kind of battle, and a long and varied one too. You must keep watch like a soldier and do everything commanded. . . . You have been stationed in a key post, not some lowly place, and not for a short time but for life.â
âEpictetus, Discourses, 3.24.31-36
Epictetus was once asked which words would help a person thrive. âTwo words should be committed to memory and obeyed,â he said, âpersist and resist.â
Courage to face misfortune. Courage to face death. Courage to risk yourself for the sake of your fellow man. Courage to hold to your principles, even when others get away with or are rewarded for disregarding theirs. Courage to speak your mind and insist on truth.