The Daily Stoic - Epictetus - The Enchiridion Pt. 2

Episode Date: September 11, 2022

The Enchiridion is one of the essential texts of Stoic philosophy, and one of the most important ancient documents that we have access to. It is a concentrated collection of Epictetus’s wisest teachings and contains all the fundamentals of his philosophy. It is a guiding text and required reading for students of Stoic philosophy.📕Get a copy of Discourses and Selected Writings by Epictetus at the Painted Porch BookshopEpictetus was born nearly 2,000 years ago in Hierapolis (present-day Pamukkale in Turkey) as a slave in a wealthy household. Epaphroditus, his owner, gave him the permission to pursue liberal studies and it is how Epictetus discovered philosophy through the Stoic Musonius Rufus who became his teacher and mentor. Later, Epictetus obtained his freedom shortly after emperor Nero’s death and started teaching philosophy in Rome for nearly 25 years. This lasted until emperor Domitian famously banished all philosophers in Rome. Epictetus fled to Nicopolis in Greece where he founded a philosophy school and taught there until his death.✉️ Sign up for the Daily Stoic email: https://dailystoic.com/dailyemail🏛Check out the Daily Stoic Store for Stoic inspired products, signed books, and more.📱Follow us: Instagram, Twitter, YouTube, TikTok, FacebookSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Hey, prime members, you can listen to the Daily Stoic Podcast early and add free on Amazon Music. Download the app today. Welcome to the weekend edition of the Daily Stoic Podcast. On Sundays, we take a deeper dive into these ancient topics with excerpts from the Stoic texts, from the Stoic texts, audio books that you like here recommend here at Daily Stoic, and other long form wisdom that you can chew on on this relaxing weekend. We hope this helps shape your understanding of this philosophy and most importantly that you're able to apply it to actual life. Thank you for listening. of life. Thank you for listening. Hi, I'm David Brown, the host of Wunderree's podcast business wars. And in our new season, Walmart must fight off target, the new discounter that's both savvy and fashion forward. Listen to business wars on Amazon music or wherever you get your podcasts.

Hey, it's Ryan Holiday. Welcome to another weekend episode of the wherever you get your podcasts. Hey, it's Ryan Holiday. Welcome to another weekend episode of the Daily Stoic Podcast. Today, we're bringing you some more of Epic Titus' in Caribbean. As you know, Epic Titus doesn't really write anything down. We get his lecture notes via Arianne, who also wrote a fascinating biography of the campaigns of Alexander.

But this is how Marcus Aurelius gets a hold of Epictetus. Rousticus gives him a copy of the notes of Arian that changes Marcus Aurelius' life. Just like so many of us have been changed by somebody handing us Marcus Aurelius in case, certainly that was the case in my life. Today we want to bring you part two of this four part series on the Inchoridian, translated

by Elizabeth Carver. We had this recorded, I think you're going to enjoy it and like it. If you remember from our last recording, Inchoridian translates to the handbook or at hand. It was designed to be there, to be with you, as Epic Titus says. The idea is to keep these thoughts at hand. He says, talk about them, read them, write them aloud, speak about them with others, and that's what we're doing, bringing you today's little excerpt from Epic Titus' Inchoridian. I carry my favorite translation of the Inchoridian at the PaintedPort, which you can see at thepainted In Corridion. I carry my favorite translation of the In Corridion at the Painted Ports, which you can see at thepaintedports.com. I

really like the Penguin Classics translation. There is also a very readable sort of interpretation of it by Sharon Mabel called the Art of Living, which I also carry, and I will link to in today's episode. Anyways, let's get right to Epic Titus. Enjoy. Anyways, let's get right to epicotitis and joy. When you see anyone weeping in grief because his son has gone abroad or is dead, or because he has suffered in his affairs, be careful that the appearance may not misdirect you. Instead, distinguish within your own mind and be prepared to say, it's not the accident that distresses this person because it doesn't distress another person.

It is the judgment which he makes about it. As far as words go, however, don't reduce yourself to his level and certainly do not mone with him. Do not mone inwardly, either. Remember that you are an actor in a drama of such a kind as the author pleases to make it. If short, of a short one, if long, of a long one. If it is his pleasure, you should act a poor man, of a long one. If it is his pleasure, you should act a poor man, a cripple, a governor, or a private person. See that you act it naturally. For this is your business, to act well, the character assigned you, to choose it is another's. When a raven happens to croak un-luckily, don't allow the appearance hurry you away with it, but immediately make the distinction to yourself and say, none of these things are

foretold to me, but either to my poultry body or property or reputation or children or wife. But to me all omens are lucky, if I will, for whichever of these things happens, it is in my control to derive advantage from it. You may be unconquerable, if you enter into no combat in which it is not in your own control to conquer. in your own control to conquer. When, therefore, you see anyone eminent in honors or power or in high esteem on any other account, take heed not to be hurried away with the appearance and to pronounce him happy, for if the essence of good consists in things in our control, there will be no room for envy

or emulation. But for your part, don't wish to be a general, or a senator, or a council. But to be free, in the only way to this, is a contempt of things not in our own control. Remember that not he who gives ill language or a blow in salts, but the principle which represents these things as insulting. When, therefore, anyone provokes you, be assured that it is your own opinion which provokes you. Try, therefore, in the first place, not to be hurried away with the appearance. For if you want gain time and respite, you will more easily command yourself. Let death and exile,

and all other things which appear terrible, be daily before your eyes, but chiefly death, and you will never entertain any abject thought, nor to eagerly covet anything. If you have an earnest desire of attaining to philosophy, prepare yourself for the very first to be laughed at, to be sneered by the multitude, to hear them say, he is returned to us a philosopher all at once, and once this supercilious look.

Now, for your part, don't have a supercilious look indeed, but keep steadily to those things which appear best to you as one appointed by God to his station. For remember that, if you adhere to the same point, those very persons who at first ridiculed will afterwards admire you. But if you are conquered by them, you will incur a double ridicule. If you ever happen to turn your attention to externals, so as to wish to please anyone, be assured that you have ruined your scheme of life. Be contented then in everything with being a philosopher,

and if you wish to be thought so likewise by anyone, appear so to yourself and it will suffice you. Don't allow such considerations as these distress you. I will live in dishonor and be nobody anywhere. For if dishonor is an evil, you can no more be involved in any evil by the means of another, then be engaged in anything base. Is it any business of yours then to get power or to be admitted to an entertainment. By no means, how then, after all, is this a dishonor? And how is it true that you will be nobody anywhere when you ought to be somebody in those things only which are in your own control in which you may be the greatest consequence? But my friends will be unassisted.

What do you mean by unassisted? They will not have money from you, nor will you make them Roman citizens. Who told you then that these are among the things in our own control and not the affair of others? And who can give to another the things which he has not himself? Well, but get them then, that we too may have a share. If I can get them with the preservation of my own honor and fidelity and greatness of mind, show me the way and I will get them.

But if you require me to lose my own proper good that you may gain what is not good, consider how inequitable and foolish you are. Besides, which would you rather have, a sum of money, or a friend of fidelity and honor? Rather assist me then to gain this character than require me to do those things by which I may lose it. Well, but my country, say you, as far as depends on me, will be unassisted. Here again, what assistance is this you mean? It will not have porticoes nor baths of your providing. And what signifies that?

Why neither does a smith provide it with shoes, or a shoemaker with arms. It is enough if everyone fully performs his own proper business. And were you to supply it with another citizen of honor and fidelity? Would not he be of use to it? Yes. Therefore, neither are you yourself useless to it. Yes, therefore neither are you yourself useless to it. What place then say you, will I hold in the state? Whatever you can hold with the preservation of your fidelity and honor. But if by desiring to be useful to that, you lose these of what use can you be to your

country when you are become faithless and void of shame. Is anyone prefer before you at an entertainment or in a compliment or in being admitted to a consultation? If these things are good, you ought to be glad that he has gotten them. And if they are evil, don't be grieved that you have not gotten them. And remember that you cannot, without using the same means, which others do, to acquire things not in our own control. Expect to be thought worthy of an equal share of them.

For how can he who does not frequent the door of any great man does not attend him does not praise him have an equal share with him who does. You are unjust then and insatiable. If you are unwilling to pay the price for which these things are sold and would have them for nothing. For how much is lettuce sold? 50 cents, for instance. If another then paying 50 cents takes the lettuce, and you not paying it, go without them, don't imagine that he has gained any advantage over you. For as he has the lettuce, so you have the 50 cents

which you did not give. So, in the present case so you have the fifty cents which you did not give. So in the present case, you have not been invited to such a person's entertainment, because you have not paid him the price for which a supper is sold. It is sold for praise, it is sold for attendance. Give him then the value, if it is for your advantage. But if you would, at the same time, not pay the one and yet receive the other, you are insatiable and a blockhead. Have you nothing then instead of the supper?

Yes indeed, you have. The not praising him, whom you don't like to praise, the not bearing with his behavior at coming in. As a mark is not set up for the sake of missing the aim, so neither does the nature of evil exist in the world. If a person gave your body to any stranger, he met on his way, you would certainly be angry. And do you feel no shame in handing over your own mind to be confused and mystified by anyone who happens to verbally attack you? In every affair, consider what precedes and follows, and then undertake it.

Otherwise you will begin with spirit, but not having thought of the consequences. When some of them appear you will shamefully desist. I would conquer at the Olympic Games, but consider what precedes and follows, and then, if it is for your advantage, engage in the affair. You must conform to rules, submit to a diet, refrain from dainty's, exercise your body, whether you choose it or not at a stated hour, in heat and cold.

You must drink no cold water, nor sometimes even wine. In a word, you must give yourself up to your master as to a physician. Then, in the combat, you may be thrown into a ditch, dislocate your arm, turn your ankle, swallow dust, be whipped, and, after all, lose the victory. When you have evaluated all of this, if your inclination still holds, then go to war. Otherwise, take notice you will behave like children who sometimes play like wrestlers, sometimes gladiators, sometimes blow a trumpet, and sometimes act a tragedy when they have

seen and admired these shows. Thus you too will be at one time a wrestler, at another a gladiator, now a philosopher, then an orator. But with your whole soul, nothing at all. Like an ape, you mimic all you see, and one thing after another is sure to please you. But it is out of favor as soon as it becomes familiar. For you have never entered upon anything considerably, nor after having viewed the whole matter on all sides, or made any scrutiny into it, but rashly

and with a cold inclination. Thus some, when they have seen a philosopher and heard a man speaking like you fratis, though, indeed, who can speak like him, have a mind to be philosophers too. Consider first, man, what the matter is, and what your own nature is able to bear. If you would be a wrestler, consider your shoulders, your back, your thighs, for different persons are made for different things. Do you think you can act as you do and be a philosopher? That you can eat and drink and be angry and discontented as

you are now. You must watch, you must labor, you must get the better of certain appetites. Must quit your acquaintance, be despised by your servant, be laughed at by those you meet. Come off worse than others and everything. In magistracies, in honors, in courts of judicature. When you have considered all these things round, approach if you please. If by parting with them, you have a mind to purchase equanimity, freedom and tranquility. If not, don't come here. Don't, like children, be one while a philosopher, then a publican, then an orator, and then

one of Caesar's officers. These things are not consistent. You must be one man, either good or bad. You must cultivate either your own ruling faculty or externals, and apply yourself either to things within or without you. That is, be either a philosopher or one of the vulgar. Duties are universally measured by relations. Is anyone a father? If so, it is implied that the children should take care of him, submit to him in everything, patiently listen to his reproaches, his correction.

But he is a bad father. Is you naturally entitled then to a good father? No, only to a father. to a good father? No, only to a father. Is a brother unjust? Well, keep your own situation towards him. Consider not what he does, but what you are to do to keep your own faculty of choice in a state conformable to nature. For another will not hurt you unless you please. You will then be hurt when you think you are hurt. In this manner, therefore, you will find from the idea of a neighbor, a citizen, a general, the corresponding duties if you accustom yourself to contemplate the several relations. Be assured that the essential property of piety toward the gods is to form right opinions

concerning them, as existing, I and as governing the universe with goodness and justice, and fix yourselves and this resolution to obey them and yield to them, and willingly follow them in all events, as produced by the most perfect understanding. For thus you will never find fault with the gods nor accuse them as neglecting you, and it is not possible for this to be affected any other way than by withdrawing yourself from things not in our own control, in placing good or evil in those only which are. For if you suppose any of the things not in our control to be either good or evil, when you are disappointed of what you wish, or incur what you would avoid, you must necessarily

find fault with and blame the authors. For every animal is naturally formed to fly and abhor things that appear hurtful and the causes of them, and to pursue and admire those which appear beneficial in the causes of them. It is impractical then that one who supposes himself to be hurt should be happy about the person who he thinks hurts him, just as it is impossible to be happy about the hurt itself. Hence, also, a father is reviled by a son when he does not impart to him the things which he takes to be good and the supposing empire to be a good-made

Polynices and a teoclease mutually enemies. On this account, the husbandmen, the sailor, the merchant, on this account those who lose wives and children, revile the gods. For where interest is, there too is piety placed, so that whoever is careful to regulate his desires and aversion as he ought, is by the very same means careful of piety likewise. But it is also incumbent on everyone to offer libations and sacrifices and first fruits, conformably to the customs of his country, with purity and not in a slow and lean manner, nor negligently, nor sparingly, nor beyond his ability. Ah, the Bahamas. What if you could live in a penthouse above the crystal clear ocean working during the day and partying at night with your best friends and have it be 100% paid for. FTX Founder's Sam Bankman Freed lived that dream life, but it was all funded, with other

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Download the Amazon Music app today. When you have recourse to divination, remember that you know not what the event will be, and you come to learn it of the diviner. But of what nature it is you know before you come, at least if you are a philosopher. For it is among the things not in our own control. It can by no means be either good or evil. Don't, therefore, bring either desire or aversion with you to the diviner, else you will approach him trembling, but first acquire a distinct knowledge that every event is indifferent and nothing to you. Of whatever sort it may be, for it will be in your power

to make a right use of it. In this no one can hinder, then come with confidence to the gods. As your counselors, and afterwards, when any counsel is given you, remember what counselors you have assumed, and whose advice you will neglect if you disobey. Come to divination, as Socrates prescribed, in cases of which the whole consideration relates to the event, and in which no opportunities are afforded by reason, or any other art, to discover the thing proposed to be learned. When, therefore, it is our duty to share the danger of a friend or of our country, we ought not to consult the Oracle, whether we will share it with them or not.

4. Though the diviner should forewarn you that the victims are unfavorable, this means no more than that either death or mutilation or exile is portended. But we have reason within us, and it directs, even with these hazards, to greater diviner, the pithian God, who cast out of the temple the person who gave no assistance to his friend while another was murdering him. Immediately prescribe some character and form of conduce to yourself, which you may keep both alone and in company. Be for the most part silent or speak merely what is necessary and in few words. We may, however, enter those sparingly into discourse sometimes when occasion calls for it,

but not on any of the common subjects of gladiators or horse races or athletic champions or feasts, the vulgar topics of conversation, but principally not of men, so as either to blame or praise or make comparisons. If you are able then, by your own conversation, bring over that of your company to proper subjects, but if you happen to be taken among strangers, be silent. Don't allow your laughter be much, nor on many occasions, nor profuse. Avoid swearing if possible, altogether,

if not as far as you are able. Avoid public and vulgar entertainments, but if ever an occasion calls you to them, keep your attention upon the stretch that you may not imperceptibly slide into vulgar manners. For be assured that if a person be ever so sound himself, yet, if his companion be infected, he who converses with him will be infected likewise. Provide things relating to the body, no further than mere use, as meat, drink, clothing, house, family. But strike off and reject everything relating to show and delicacy.

As far as possible, before marriage, keep yourself pure from familiarities with women, and if you indulge them, let it be lawfully. But don't therefore be troublesome and full of reproofs to those who use these liberties, nor frequently boast that you yourself don't. If anyone tells you that such a person speaks ill of you, don't make excuses about what is said of you, but answer. He does not know my other faults, else he would not have mentioned only these. It is not necessary for you to appear often at public spectacles, but if ever there is a proper occasion for you to be there, don't appear more solicitous

for anyone than yourself. That is, wish things to be only just as they are, and him only to conquer who is the conqueror. For thus you will meet with no hindrance, but abstain entirely from declinations and derision and violent emotions. And when you come away, don't discourse a great deal on what has passed and what does not contribute to your own amendment. For it would appear by such discourse that you were immotivately stuck with the show. Go not of your own accord to the rehearsals of any authors, nor appear at them readily.

But if you do appear, keep your gravity and sedateness, and at the same time avoid being morose. When you are going to confer with anyone, and particularly of those in a superior station, represent to yourself how Socrates and Xeno would behave in such a case, and you will not be at a loss to make a proper use of whatever may occur. When you are going to any of the people in power, represent to yourself that you will not find him at home, that you will not be admitted, that the doors will not be open to you, that he will take no notice of you. If, with all this, it is your duty to go, bear what happens, and never say to yourself, it was not worth so much. For

this is vulgar, in like a man dazed by external things. In parties of conversation, avoid a frequent and excessive mention of your own actions and dangers. For however agreeable it may be to yourself to mention the risks you have run, it is not equally agreeable to others to hear your adventures. Avoid likewise an endeavor to excite laughter. For this is a slippery point which may throw you into vulgar manners, and besides, may be apt to lessen you in the esteem of your acquaintance. Approaches to indecent discourse are likewise dangerous. Whenever, therefore, anything of this sort happens,

if there be a proper opportunity, rebuke him who makes advances that way, or at least by silence and blushing, and a forbidding look, show yourself to be displeased by such talk. If you are struck by the appearance of any promised pleasure, guard yourself against being hurried away by it, but let the affair weight your leisure, and procure yourself some delay. Then bring to your mind both points of time, that in which you will enjoy the pleasure, and that in which you will repent and reproach yourself after you have enjoyed it, and set

before you, in opposition to these, how you will be glad and applaud yourself if you abstain. And even though it should appear to be a seasonable gratification, take heed that it's enticing, and agreeable, and attractive force may not subdu you, but set an opposition to this how much better it is to be conscious of having gained so great a victory. When you do anything from a clear judgment that it ought to be done, never shun the being seen to do it. Even though the world should make a wrong supposition about it, for if you don't act right,

shun the action itself. But if you do, why are you afraid of those who censor you wrongly? As the proposition, either it is day or it is night, is extremely proper for a disjunctive argument, but quite improper in a conjunctive one. So, at a feast, to choose the largest share is very suitable to the bodily appetite, but utterly inconsistent with the social spirit of an entertainment. When you eat with another, then, remember not only the value of those things which are set before you to the body, but the value of that behavior which ought to be observed towards the person who gives the entertainment.

If you have assumed any character above your strength, you have both made an ill figure in that, and quitted one which you might have supported. When walking, you are careful not to step on a nail or turn your foot, so likewise, be careful not to hurt the ruling faculty of your mind. And if we were to guard against this in every action, we should undertake the action with the greater safety. The body is to everyone the measure of the possessions proper for it, just as the foot is of the shoe. If therefore you stop at this, you will keep the measure, but if you move beyond it, you

must necessarily be carried forward, as down a cliff. As in the case of a shoe, if you go beyond its fitness to the foot, it comes first to be gilded, then purple, and then studded with jewels. For to that which once exceed a due measure, there is no bound. Women from fourteen years old are flattered with the title of mistresses by the men. Therefore, perceiving that they are regarded only as qualified to give the men pleasure, they begin to adorn themselves, and in that to place ill their hopes. We should, therefore, fix our attention on making them sensible that they are valued for the appearance of decent, modest, and discreet behavior.

It is a mark of want of genius to spend much time in things relating to the body, as to be long in our exercises, in eating, and drinking, and in the discharge of other animal functions. These should be done incidentally and slightly, and our whole attention be engaged in the care of the understanding. When any person harms you or speaks badly of you, remember that he acts or speaks from a supposition of its being his duty. Now, it is not possible that he should follow what appears right to you, but what appears

so to himself. Therefore, if he judges from a wrong appearance, he is the person hurt, since he too is the person deceived. For if anyone should suppose a true proposition to be false, the proposition is not hurt, but he who is deceived about it. Setting out then, from these principles, you will meekly bear a person who reviles you, for you will say upon every occasion, it seems so to him. Everything has two handles, the one by which it may be carried, the other by which it

cannot. If your brother acts unjustly, don't lay hold on the action by the handle of his injustice, for by that it cannot be carried, but by the opposite that he is your brother, that he was brought up with you, and thus you will lay hold on it as it is to be carried. you. In thus you will lay hold on it as it is to be carried. These reasonings are unconnected. I am richer than you. Therefore I am better. I am more eloquent than you. Therefore I am better. The connection is rather this. I am richer than you. Therefore my property is greater than yours. I am more eloquent than you. Therefore my style is better than yours. But you, after all, are neither property nor style.

Does anyone bathe in a mighty little time? Don't say that he does at ill, but in a mighty little time. Does anyone drink a great quantity of wine? Don't say that he does ill, but in a mighty little time does anyone drink a great quantity of wine? Don't say that he does ill, but that he drinks a great quantity. For unless you perfectly understand the principle from which anyone acts, how should you know if he acts ill? Thus, you will not run the hazard of a sentending to any appearances by such as you fully comprehend. Never call yourself a philosopher, nor talk a great deal among the unlearned about theorems, but act comfortably to them.

Thus, at an entertainment, don't talk how persons ought to eat, but eat as you ought. For remember that in this manner, Socrates also universally avoided all ostentation. And when persons came to him and desired to be recommended by him to philosophers, he took and recommended them. So well did he bear being overlooked. So that if ever any talk should happen among the unlearned concerning philosophic theorems, be you for the most part silent. For there is a great danger and immediately throwing out what you have not digested. And if anyone tells you that you know nothing, and you are not nettle at it, then you may be sure that you have begun your business.

For sheep don't throw up the grass to show the shepherds how much they have eaten, but inwardly digesting their food. They outwardly produce wool and milk. Thus, therefore, do you likewise not show theorems to the unlearned, but the actions produced by them after they have been digested? When you have brought yourself to supply the necessities of your body at a small price, don't peek yourself upon it, nor if you drink water, be saying upon every occasion, I drink water, be saying upon every occasion, I drink water.

But first consider how much more sparing and patient of hardship the poor are than we. But if at any time you would endure yourself by exercise to labor and bearing hard trials, do it for your own sake and not for the world. Don't grasp statues, but when you are violently thirsty, take a little cold water in your mouth, and spur it out and tell nobody. 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 hurt and benefit from himself.

The marks of a proficient are that he censors no one, praises no one, blames no one, accuses no one, 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 censored, he makes no defense. praises him, and, if he is censored, he makes no defense. But he goes about with the caution of sick or injured people, dreading to move anything that is set right, before it is perfectly fixed. Jesus presses all desire in himself.

He transfers his aversion to those things, only which thwart the proper use of our own faculty of choice. The exertion of his active powers toward anything is very gentle. If he appears stupid or ignorant, he does not care. And in a word, he watches himself as an enemy, and one in ambush. When anyone shows himself overly confident in ability to understand and interpret the works of chrysapis, say to yourself, unless chrysapis had written obscurely, this person would have had no subject for his vanity. But what do I desire to understand nature and follow her? desire to understand nature and follow her. I ask them, who interprets her, and, finding chrysapis does, I have recourse to him. I don't understand his writings. I seek therefore

one to interpret them. So far there is nothing to value myself upon. And when I find an interpreter, what remains is to make use of his instructions. This alone is the valuable thing. But if I admire nothing but merely the interpretation, what do I become more than a grammarian instead of Homer, I interpret chrysipus. When anyone, therefore, desires me to read chrysipus to him, I rather blush when I cannot show my actions agreeable and consonant to his discourse. Whatever moral rules you have deliberately proposed to yourself abide by them as they were laws, and as if you would be guilty of impiety by violating any of them.

Don't regard what anyone says of you. For this, after all, is no concern of yours. How long then will you put off thinking yourself worthy of the highest improvements and follow the distinctions of reason? You have received the philosophical theorems with which you ought to be familiar, and you have been familiar with them. What other master than do you wait for to throw upon that the delay of reforming yourself? You are no longer a boy, but a grown man.

If therefore, you will be negligent and slothful and always add procrastination to procrastination, purpose to purpose, and fix day after day in which you will attend to yourself. You will insensibly continue without proficiency and living and dying, persevere in being one of the vulgar. This instant, then,

think yourself worthy of living as a man grown up and a proficient. Let whatever appears to be the best, be to you an inviolable law. And if any instance of pain or pleasure, or glory or disgrace is set before you, remember that now is the combat. Now the Olympiad comes on, nor can it be put off. But once being defeated and giving away, proficiency is lost, or by the contrary preserved. Thus Socrates became perfect, improving himself by everything, attending to nothing but reason.

And though you are not yet a Socrates, you ought, however, to live as one desirous of becoming a Socrates. The first and most necessary topic in philosophy is that of the use of moral theorems, such as, we ought not to lie. The second is that of demonstrations, such as, what is the origin of our obligation not to lie? The third gives strength and articulation to the other two, such as, what is the origin of this is a demonstration? For what is demonstration? What is consequence? What contradiction? What truth? What falsehood? The third topic then is necessary on the account of the second and the second on the account of the first. But the most necessary and that whereon we ought to rest is the first. But we act just on the contrary. For we spend all our time on the third topic and employ all our diligence

about that and entirely neglect the first. Therefore, at the same time that we lie, we are immediately prepared to show how it is demonstrated that lying is not right. Upon all occasions we ought to have these maxims ready at hand. Conduct me, Jove, and you, O destiny, wherever your decrees have fixed my station. Client these. I follow cheerfully, and did I not. Wicked and wretched, I must follow still, whoever yields properly to fate is deemed wise among men,

and knows the laws of heaven. Euripides, frag 965, and this third, O Crito, if it thus pleases the gods, thus let it be. Anitus and Melatus may kill me indeed, but hurt me, they cannot. Plato's Crito and Apology. The End. Thanks for listening to The Daily Stoke Podcast. Just a reminder, we've got signed copies of all my books in The Daily Stoke Store. You can get them personalized, you can get them sent to a friend. The app goes away.

You go as the enemy stillness is the key. The leatherbound edition of the Daily Stoke, we have them all in the Daily Stoke Store, which you can check out at store.dailystoke.com. Hey, Prime Members! You can listen to the Daily Stoic early and ad-free on Amazon Music, download the Amazon Music app today, or you can listen early and ad-free with Wondery Plus in Apple podcasts. to app today, or you can listen early and add free with Wondery Plus in Apple podcasts.