âPhilosophy does not claim to get a person any external possession. To do so would be beyond its field. As wood is to the carpenter, bronze to the sculptor, so our own lives are the proper material in the art of living.â
âEpictetus, Discourses, 1.15.2
Philosophy is not some idle pursuit appropriate only for academics or the rich. Instead, it is one of the most essential activities that a human being can engage in. Its purpose, as Henry David Thoreau said a few thousand years after Epictetus, is to help us âsolve the problems of life, not only theoretically but practically.â This aligns nicely with Ciceroâs famous line: âTo philosophize is to learn how to die.â
Youâre not reading these quotes and doing these thought exercises for fun. Though they may be enjoyable and help you lighten up, their aim is to help you sculpt and improve your life. And because all of us have but one life and one death, we should treat each experience like a sculptor with his chisels, carving until, to paraphrase Michelangelo, we set free the angel in the marble.
We are trying to do this difficult thingâliving and dyingâas well as we can. And to do that, we must remember what weâve learned and the wise words weâve been given.
One of the most common sayings we hear is âlife is short.â It isâbut as Seneca remarked, itâs also plenty long if you know how to use it. The first step to that? Not giving so much of it away to other people. Becoming miserly about our time is a powerful exercise, which can keep us from squandering this nonrenewable resource. What in your life consumes a lot of time for no good purpose? What amusements and desires consume our time with out giving us any good return? As you review that list, make a commitment to doing something about it. Life is short, after all; you donât have too much to spare.
âWere all the geniuses of history to focus on this single theme, they could never fully express their bafflement at the darkness of the human mind. No person would give up even an inch of their estate, and the slightest dispute with a neighbor can mean hell to pay; yet we easily let others encroach on our livesâworse, we often pave the way for those who will take it over. No person hands out their money to passersby, but to how many do each of us hand out our lives! Weâre tight-fisted with property and money, yet think too little of wasting time, the one thing about which we should all be the toughest misers.â
âSeneca, On the Brevity of Life, 3.1-2
âItâs not at all that we have too short a time to live, but that we squander a great deal of it. Life is long enough, and itâs given in sufficient measure to do many great things if we spend it well. But when itâs poured down the drain of luxury and neglect, when itâs employed to no good end, weâre finally driven to see that it has passed by before we even recognized it passing. And so it isâwe donât receive a short life, we make it so.â
âSeneca, On the Brevity of Life, 1.3-4a
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.