Presence, not pursuit.
66 posts, oldest first
Eat like a human being, drink like a human being, dress up, marry, have children, get politically active — suffer abuse, bear with a headstrong brother, father, son, neighbor, or companion. Show us these things so we can see that you truly have learned from the philosophers.
~ Epictetus
Elsewhere, this is 4a170. — slipbox
The beginning of philosophy is this: The realization that there is a conflict between the opinions of men and a search for the origin of that conflict, accompanied by a mistrust towards mere opinion, and an investigation of opinion to see if it is correct opinion, and the discovery of a certain standard of judgement, comparable to the balance that we have discovered for determining weights, or the rule, for things straight and crooked.
~ Epictetus
Elsewhere, this is 4a443. — slipbox
If you should ever turn your will to things outside your control in order to impress someone, be sure that you have wrecked your whole purpose in life. Be content, then, to be a philosopher in all that you do, and if you wish also to be seen as one, show yourself first that you are and you will succeed.
~ Epictetus
Elsewhere, this is 4a15. — slipbox
Well, then, are we teachers the only idle dreamers? No; it is you young men who are much more so. For, indeed, we old men, when we see young ones at play, are keen to join in that play ourselves. Far more so, then, if I saw them wide awake and keen to join us in our studies, should I be eager myself to join with them in serious work.
~ Epictetus
Elsewhere, this is 4a542. — slipbox
Desire and aversion, though powerful, are but habits. And we can train ourselves to have better habits. Restrain the habit of being repelled by all those things that aren’t within your control, and focus instead on combating things within your power that are not good for you.
~ Epictetus
Elsewhere, this is 4a179. — slipbox
One of the signs of the dawning of moral progress is the gradual extinguishing of blame. We see the futility of finger-pointing. The more we examine our attitudes and work on ourselves, the less we are apt to be swept away by stormy emotional reactions in which we seek easy explanations for unbidden events.
~ Epictetus
Elsewhere, this is 4a162. — slipbox
Small-minded people habitually reproach others for their own misfortunes. Average people reproach themselves. Those who are dedicated to a life of wisdom understand that the impulse to blame something or someone is foolishness, that there is nothing to be gained in blaming, whether it be others or oneself.
~ Epictetus
Elsewhere, this is 4a283. — slipbox
What else does the eye do, when it is opened, than see? But whether we ought to look upon somebody’s wife, and in what manner, what tells us that? The faculty of choice. Whether we ought to believe, or to disbelieve, what is said; or whether, if we do believe, we ought to be moved by it or not; what tells us that? Is it not the faculty of choice?
~ Epictetus
Elsewhere, this is 4a397. — slipbox
If you encounter an attractive person, then self-restraint is the resource needed; if pain or weakness, then stamina; if verbal abuse, then patience. As time goes by and you build on the habit of matching the appropriate inner resource to each incident, you will not tend to get carried away by life’s appearances. You will stop feeling overwhelmed so much of the time.
~ Epictetus
Elsewhere, this is 4a317. — slipbox
Begin at once a program of self-mastery. But start modestly, with the little things that bother you. Has your child spilled something? Have you misplaced your wallet? Say to yourself, “Coping calmly with this inconvenience is the price I pay for my inner serenity, for freedom from perturbation; you don’t get something for nothing.”
~ Epictetus
Elsewhere, this is 4a357. — slipbox
My title refers both to my doing of such, and is a suggestion that you should as well. It’s been a long time since I added a post to this beloved series, Changes and Results. But, today just happens to be—meaning I’ve been waiting for many months for this date :) —exactly nine years from my first daily journal entry.
What would you wish to be doing, then, when death finds you? For my part, I would wish it to be something that befits a human being, some beneficient, public-spririted, noble action. But if I cannot be found doing such great things as these I should like at least to be doing that which cannot be impeded and is given me to do, namely, correcting myself, improving the faculty that deals with impressions, toiling to achieve tranquillity, and rendering to the several relationships of life their due; and, if I am so fortunate, advancing to the third area of study, that which deals with the attainment of secure judgements.
~ Epictetus, 4.10.12-3
Each morning I spend significant time in reflection. Without going too deeply into specifics, I don’t get up at precisely the same time, and I do take the occasional day off from my morning reflection. But beginning my day by reflecting—not on my yesterday, nor recent events per se, but generally reflecting on my self—is second in importance to me only to getting a good night’s sleep.
My process is, well, mine. I use software synced across multiple computers and mobile devices and so on… I also have physical books, and journals, and paper and pen… I’ve some 3×5 cards, physical boxes, etc.… The specific “how” is unimportant. You’ll find your own methods. But, simply to give you some ideas, here’s an outline of my morning reflection as of late 2020:
Exactly how much time does that take? It varies, but usually hours. This morning, I stopped short to do this writing. I was about 2 hours into this morning’s reflection when I switched to working on this post. Unusually, this morning I have a hard stop for something that has a specific time. (I’ve cleared from my entire life anyone’s ability to interrupt me, summon me, demand my attention, etc..) If you are aghast at this arrangement of my life… If you are thinking, “I could never do that,” I can only say:
How can you afford not to?
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[I] will not be better than Socrates; but if I am not worse, that is enough for me. I shall never be a Milo, and yet I do not neglect my body; nor a Croesus, and yet I do not neglect my property: Nor, in general, do we cease to take pains in any area, because we despair of arriving at the highest degree of perfection.
~ Epictetus
Elsewhere, this is 4a337. — slipbox
IMPRESSIONS — “But if you have in reality given thought to nothing other than the proper use of impressions, then as soon as you get up in the morning ask yourself, “What do I lack in order to be free from passion? What, to enjoy tranquillity? What am I? Am I a mere worthless body? Am I property? Am I reputation? None of these. What, then? I am a rational creature.” What, then, is required of you? Go over your actions. “Where did I transgress: in relation to peace of mind? What did I do that was unfriendly, or unsociable, or inconsiderate? What have I failed to do that I ought to have done with regard to these matters?” ~ Epictetus, 4.6.34-5
Trigger. New habit.
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Arrived in the middle? Visit the first post, Where to begin?
(The entire series is available to download as a PDF ebook.)
IMPROVE ONESELF — “So now, are you not willing to help yourself? And how much easier such assistance is! You need not kill, imprison, or assault a man; you need not come into the market-place, you have merely to talk with yourself, the man who will be most readily persuaded, and to whom no one can be more persuassive than yourself. So, in the first place, pass judgement on your actions; but when you have condemned them, do not give up on yourself, nor be like those mean-spirited peole who, when they have once given way, abandon themselves entirely, and are, so to speak, swept off by the flood.” ~ Epictetus, 4.9.13-4
Today’s a good day to look closely at the trigger you’re experiencing. There are always ways you can change a trigger. Tinker—if not for real, then at least as a thought experiment—with changing the daily trigger for this journey.
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Arrived in the middle? Visit the first post, Where to begin?
(The entire series is available to download as a PDF ebook.)
CHOICE — “For there are two rules we should always have at hand: That nothing is good or evil, but choice; and, that we are not to lead events, but to follow them. “My brother ougth not to have treated me so.” Very true, but it is for him to see to that. However he treats me, I am to act rightly with regard to him. For this is my concern, the other is somebody else’s; this no one can hinder, the other is open to hindrance.” ~ Epictetus, 3.10.18-9
Reflection. Inward-facing. Intentional awareness of our own thoughts.
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Arrived in the middle? Visit the first post, Where to begin?
(The entire series is available to download as a PDF ebook.)
CONCENTRATION — “It takes but a little to destroy and overturn everything, just a slight deviation from reason. To overturn his ship, a helmsman does not need the same proficiency as he does to keep it safe, but, if he turns it a little too far into the wind, he is lost: and even if he does not do so deliberately, but simply loses his concentration for a moment, he is lost. Such is the case here too. If you nod off for just a moment, all that you have acquired up till then is gone.” ~ Epictetus, 4.3.4-6
You are using a trigger to practice reflection. Is there anything in your day that resembles the reflection trigger? Opportunities where you could reflect spontaneously?
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Arrived in the middle? Visit the first post, Where to begin?
(The entire series is available to download as a PDF ebook.)
OUTSIDE OUR CONTROL — “If you should ever turn your will to things outside your control in order to impress someone, be sure that you have wrecked your whole purpose in life. Be content, then, to be a philosopher in all that you do, and if you wish also to be seen as one, show yourself first that you are and you will succeed.” ~ Epictetus
Everything about this journey is, of course, optional. But I want you to find paper and pencil/pen. Don’t over-think that, and don’t try to use something digital. Grab any paper and any pen, and have them handy for tomorrow’s reflection.
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Arrived in the middle? Visit the first post, Where to begin?
(The entire series is available to download as a PDF ebook.)
BEFITTING A HUMAN BEING — “What would you wish to be doing, then, when death finds you? For my part, I would wish it to be something that befits a human being, some beneficient, public-spirited, noble action. But if I cannot be found doing such great things as these I should like at least to be doing that which cannot be impeded and is given me to do, namely, correcting myself, improving the faculty that deals with impressions, toiling to achieve tranquillity, and rendering to the several relationships of life their due; and, if I am so fortunate, advancing to the third area of study, that which deals with the attainment of secure judgements.” ~ Epictetus, 4.10.12-3
The sublime experiences of life can be found anywhere. I’m hoping you find it within this small space you’ve created for reflection.
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Arrived in the middle? Visit the first post, Where to begin?
(The entire series is available to download as a PDF ebook.)
FAULT — “So is it possible to be altogether faultless? No, that is impractical; but it is possible to strive continuously not to commit faults. For we shall have cause to be satisfied if, by never relaxing our attention, we shall escape at least a few faults. But as it is, when you say, “I will begin to pay attention tomorrow,” you should know that what you are really saying is this: “I will be shameless, inopportune, abject today; it will be in the power of others to cause me distress; I will get angry, I will be envious today.” See how many evils you are permitting yourself. But if it is well for you to pay attention tomorrow, how much better would it be today? If it is to your advantage tomorrow, it is much more so today, so that you may be able to do the same again tomorrow, and not put it off once more, to the day after tomorrow.” ~ Epictetus, 4.12.19-21
How are you going to continue to trigger yourself to do your morning reflection?
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Arrived in the middle? Visit the first post, Where to begin?
(The entire series is available to download as a PDF ebook.)
Philosophy does not promise to secure anything external for man, otherwise it would be admitting something that lies beyond its proper subject-matter. For as the material of the carpenter is wood, and that of statuary bronze, so the subject-matter of the art of living is each person’s own life.
~ Epictetus
Elsewhere, this is 4a524. — slipbox
No great thing comes into being all of a sudden; … Now if the fruit of a fig-tree is not brought to perfection suddenly and in a single hour, would you expext to gather the fruit of a man’s mind in so short a time, and so easily? I tell you, expect no such thing.
~ Epictetus
Elsewhere, this is 4a527. — slipbox
Try this: Hop over to https://wolframalpha.com and type in the following using your birthday…
how many days between m/d/yyyy and today
Study that number while looking for some perspective. Don’t tip into the yawing chasm of self-doubt, but rather strut towards the fertile plain of , “I’m awesome.” Finally, read this:
For this reason philosophers exhort us not to be contented with mere learning, but to add practice also, and then training. For we have long been accustomed to do the opposite of what we should, and the opinions that we hold and apply are the opposite of the correct ones. If, therefore, we do not also adopt and apply the correct opinions, we shall be nothing more than interpreters of the judgements of others.
~ Epictetus
Elsewhere, this is 4a658. — slipbox
…circa 700,000 days ago.
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For this reason philosophers exhort us not to be contented with mere learning, but to add practice also, and then training. For we have long been accustomed to do the opposite of what we should, and the opinions that we hold and apply are the opposite of the correct ones. If, therefore, we do not also adopt and apply the correct opinions, we shall be nothing more than interpreters of the judgements of others.
Elsewhere, this is 4a658. — slipbox
Suppose he had passed his judgement upon a hypothetical proposition, and declared, ‘I judge the proposition, “if it be day, there is light,” to be false,’ what would have happened to the proposition? Who is being judged here? Who has been condemned? The proposition, or he who is utterly mistaken about it? So who on Earth is this man who has authority to pass such judgement on you?
Elsewhere, this is 4a458. — slipbox
When one of the company said to him, “convince me that logic is useful,” he said, … Would you like me to demonstrate it to you? Then I must make use of a demonstrative argument? And how will you know, then, whether I am deceiving you with a sophism? And when the man remained silent, he said, … You see how you yourself admit that logic is necessary, since without it you cannot even determine whether it is necessary or not.
Elsewhere, this is 4a313. — slipbox
Socrates knew how a rational soul is moved; that it is like a balance, and if a weight is thrown in the scale, it will incline whether you wish it or not. Show the rational governing faculty a contradiction, and it will renounce it; but if you fail to do so, blame yourself rather than the person whom you are unable to convince.
Elsewhere, this is 4a333. — slipbox
You are a human being; that is, a mortal animal capable of making a rational use of impressions. And what does it mean to use them rationally? In accordance with nature and perfectly. What is exceptional in you? Is it the animal part? No. The mortal? No. That which enables you to deal with impressions? No. What is exceptional in you is your faculty of reason.
Elsewhere, this is 4a391. — slipbox
What would you like to be doing when you are overtaken by [disease and death]? For you surely will be, whatever you are doing. If you think you could be doing something better than this when you are overtaken, go and do it. For my own part, may death overtake me while I am engaged in nothing other than the care of my own faculty of choice, so that it may be unhindered, unrestrained, serene, and free.
Elsewhere, this is 4a364. — slipbox
The good man is invincible; for he engages in no contest where he is not superior. “If you want my land, take it, and take my servants, take my public post, take my poor body. But you will not cause my desire to fail to attain its end, or my aversion to fall into what it would avoid.” This is the only contest he enters into: How can he fail, then, to be invincible?
Elsewhere, this is 4a341. — slipbox
For who is the man under training? The man who practices not exercising his desire, and directing this aversion only to things that lie within the sphere of choice, and who practices the hardest in the things most difficult to achieve. So different people will have to practice harder in different respects.
Elsewhere, this is 4a569. — slipbox
No sign of any good habit, no attention or regard to yourselves. You do not watch yourself closely and ask, “How do I deal with the impressions that befall me? In accordance with nature or contrary to nature? As I ought, or as I ought not to? Do I say to the things that lie outside the sphere of choice that they are nothing to me?” If you are not yet in this state, fly from your former habits, fly from all laymen, if you ever want to make a start on becoming somebody.
Elsewhere, this is 4a548. — slipbox
When you have considered all these things with care, then, if you think fit, approach philosophy, and be willing to give up all of this in exchange for serenity, freedom and an undisturbed mind. Otherwise, do not come near; do not, like children, be at one time a philosopher, later a tax-collector, then a rhetorititian, and then one of Caesar’s procurators. These things are not compatible. 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 those outside; that is, you must assume either the attitude of a philosopher or that of a layman.
Elsewhere, this is 4a554. — slipbox
Like an ape, you imitate whatever you see, and one thing after another is sure to please you, but no longer to please you as soon as it becomes familiar. For you have never entered upon anything with due consideration, nor after examining the whole matter carefully and systematically, but always approach things in a random and poorly motivated manner.
Elsewhere, this is 4a563. — slipbox
What, then, is wrong with you? I tell you, it is this, that you have neglected and corrupted that part of you, whatever it may be, with which we feel desire or aversion, and the impulse to act or not to act. Neglected in what way? By letting it remian ignorant of the true nature of the good, to which it was born, and of the nature of evil, and of what it has as its own and what is not its own.
Elsewhere, this is 4a321. — slipbox
First tell yourself what sort of man you want to be; then act accordingly in all you do. For in almost everything else we see this to be the practice. Athletes first determine what kind of athlete they want to be, and then act accordingly. … You will find the same in the arts. If you are a carpenter, you will have these procedures, if a blacksmith, those. For, if we do not refer each of our actions to some standard, we shall be acting at random; if to an improper standard, we shall fail utterly.
Elsewhere, this is 4a280. — slipbox
The school of a philosopher is a surgery. You should not depart from it in pleasure, but in pain, for you are not healthy when you come in, but one of you has a dislocated shoulder, another an abscess, another a fistula, another a headache. And am I to come up with pretty thoughts and reflections, so that each of you will go away praising me, but with the same dislocated shoulder, the same aching head, the same fistula, and the same abscess that you brought in?
Elsewhere, this is 4a295. — slipbox
…the world is one great city, and the substance out of which it is formed is single, and there must necessarily be a cycle of change, in which one thing gives way to another, and some things are destroyed and others come into being, and some things remain where they were and others are moved.
Elsewhere, this is 4a566. — slipbox
Somebody has arrived from Rome. “I only hope there is no bad news.” Why, what harm can happen to you when you are not there? — Somebody has arrived from Greece. “I only hope there is no bad news.” Why, at this rate, every place can be the cause of misfortune to you. Is it not enough for you to be unfortunate where you are, but must you be unhappy on the other side of the sea also, and by letter? Such is the security of your condition!
Elsewhere, this is 4a557. — slipbox
But what if my friends there should die? What else could that signify except that men who are mortal have died? Do you at once wish to live to be old, and yet not to see the death of any one you love? Do you not know that, in a long course of time, many and various events must necessarily happen? That a fever must get the better of one person, a highwayman of another, a tyrant of a third?
Elsewhere, this is 4a265. — slipbox
When you have acquired a contempt for things that are external and lie outside the sphere of choice, and have come to regard none of them as your own, but only this as your own, to judge and think aright, and exercise your impulses, desires and aversions aright, what further room is there after that for flattery, what room for an abject mind?
Elsewhere, this is 4a260. — slipbox
What, then, is the proper training for this? Firstly, the highest and principal form of training, and one that stands, so to speak, right at the entrance way to the enterprise, is, that when you become attached to something, let it not be as though it were to something that cannot be taken away, but rather, as though it were to something like an earthenware pot or crystal goblet, so that if it happens to be broken, you may remember, what kind of thing it was, and not be distressed.
Elsewhere, this is 4a255. — slipbox
As if all was safe and well with you, you have dwelt upon the final area of study, which has to do with unchangeability, so that you can make yourself unchangeable—in what? Your cowardice, means-spiritedness, admiration for the rich, your failure to achieve what you desire, and your lack of success in avoiding what you want to avoid. These are the things that you have been laboring to secure.
Elsewhere, this is 4a245. — slipbox
Ought you not first to have acquired something by the use of reason, and then to have made that secure? But you are studying to be able to prove things in argument. Prove what, though? You are studying so as not to be shaken by fallacious arguments. Shaken from what? Show me first what you are watching over, what you are measuring, or what you are weighing; and then, accordingly, show me your balance.
Elsewhere, this is 4a240. — slipbox
When Odysseus was shipwrecked and cast ashore … what did he trust in? Not in reputation, or riches, or office, but in his own strength, that is to say, in his judgements about what things are in our power and what are not. For these judgements alone are what make us free, make us immune from hinderance, raise the head of the humiliated, and make them look into the faces of the rich with unaverted eyes, and into the faces of tyrants.
Elsewhere, this is 4a235. — slipbox
Why, do you not reflect, then, that the source of all human evils, and of mean-spiritedness and cowardice, is not death, but rather the fear of death? Discipline yourself, therefore, against this. To this let all your discourses, readings, exercises, tend. And then you will know that in this way alone are men made free.
Elsewhere, this is 4a230. — slipbox
And when you are thus prepared and thus trained to distinguish what is not your own from your own, what is subject to hindrance from what is not, to regard the latter as your concern and the form as not, and carefully keep your desire directed toward the latter, and your aversion directed towards the former, will there any longer be anyone for you to fear?
Elsewhere, this is 4a215. — slipbox
And who can never be hindered? The man who sets his desire on nothing that is not his own. And what are those things that are not our own? Those that are not in our power, either to have or not to have, or to have them of a particular nature, or under specific conditions. Our body, therefore, is not our own, its parts are not our own, and our property is not our own. So if you become attached to any of these as your own, you will be punished, as he deserves to be who sets his desire on what is not his own.
Elsewhere, this is 4a205. — slipbox
Choose, then, which you prefer, to be loved as you used to be by those who loved you formerly by remaining like your former self, or to be better and not meet with that same affection. For if this latter course is preferable, direct yourself at once to that, and do not let the other considerations draw you away from it; for no one can make progress while facing two ways.
Elsewhere, this is 4a385. — slipbox
Remember that it is not oly a desire for riches and power that makes you abject and subservient to others, but also a desire for quiet and leisure, and travel and learning. For the value you place on an external object, whatever it may be, makes you subservient to another.
Elsewhere, this is 4a379. — slipbox
Books? How, or to what end? For is not reading a kind of preparation for living, but living itself made up of things other than books? It is as if an athlete, when he enters the stadium, should break down and weep because he is not exercising outside. This is what you were exercising for; this is what the jumping-weights, and the sand, and your young partners were all for. So are you now seeking for these, when it is the time for action?
Elsewhere, this is 4a376. — slipbox
What is the fruit of these teachings? Only the most beautiful and proper harvest of the truly educated—tranquility, fearlessness, and freedom. We should not trust the masses who say that only the free can be educated, but rather the lovers of wisdom who say that only the educated are free.
Elsewhere, this is 4a591. — slipbox
Everything has two handles, by one of which it may be carried, and by the other not. If your brother wrongs you, do not take it by this handle, that he is wronging you (for this is the handle that it cannot be carried by), but by the other, that he is your brother, that he was brought up with you, and then you will be taking it by the handle by which it ought to be carried.
Elsewhere, this is 4a914. — slipbox
It’s easy to think negative thoughts and to get stuck into a pattern with them. But forcing myself to take the time not only to think about something good, but write that thought down longhand was a kind of rewiring of my own opinions. It became easier to see that while there certainly was plenty to be upset about, there was also plenty to be thankful for. Epictetus said that every situation has two handles; which was I going to decide to hold onto? The anger, or the appreciation?
~ Ryan Holiday from, One Day Of Thanks Is Not Enough: Gratitude is a Daily Practice – RyanHoliday.net
Elsewhere, this is 4uryga1. — slipbox
The idea that there are two handles to every impression is a blazing reminder that impressions are neither inherently good nor bad. It is our own reasoned choice which adds that evaluation.
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In recent years I’ve been choosing a touch phrase. The phrases are reminders, intended to cue up a larger train of thought.
For 2023 the phrase is “Choose today”. It is inspired by two different quotes, both having withstood the test of time:
Stick to what’s in front of you—idea, action, utterance. This is what you deserve. You could be good today. But instead you choose tomorrow.
Elsewhere, this is 4a488. — slipbox
…and one of my daily reflection prompts from Epictetus:
So is it possible to be altogether faultless? No, that is impractical; but it is possible to strive continuously not to commit faults. For we shall have cause to be satisfied if, by never relaxing our attention, we shall escape at least a few faults. But as it is, when you say, “I will begin to pay attention tomorrow,” you should know that what you are really saying is this: “I will be shameless, inopportune, abject today; it will be in the power of others to cause me distress; I will get angry, I will be envious today.” See how many evils you are permitting yourself. But if it is well for you to pay attention tomorrow, how much better would it be today? If it is to your advantage tomorrow, it is much more so today, so that you may be able to do the same again tomorrow, and not put it off once more, to the day after tomorrow.
~ Epictetus, 4.12.19-21
Indeed. If it is to my advantage tomorrow, it is much more so today.
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Back at the start of January I mentioned, “Indeed. If it is to my advantage tomorrow, it is much more so today.” My touch phrase, “choose today” for 2023 continues to be a poignant reminder. I’ve now written it at the bottom of every journal entry this year, it often comes to mind in moments when I most need it, and it always reminds me of this:
Stick to what’s in front of you—idea, action, utterance. This is what you deserve. You could be good today. But instead you choose tomorrow.
Elsewhere, this is 4a488. — slipbox
“If it is to my advantage tomorrow, it is much more so today.” is a direct quote of Epictetus. Aurelius was born shortly after Epictetus’s death. But Aurelius makes a point of thanking one of his teachers, Rusticus saying in part, “[…] And for introducing me to Epictetus’s lectures–and loaning me his own copy.”
Which leads me to the first thing “choose today” reminds me of each day: Knowledge, and in particular wisdom, are gained through others by seeking out those who have something you wish to learn. These people which I’m mentioning lived thousands of years ago. Others (in other traditions from other regions of the world in other centuries) have separately discovered these same ideas, which makes it clear to me that these ideas are worth considering.
The second thing “choose today” reminds me of is to be forward-looking. Certainly I want to observe and consider my past (and the past of others!) but I should be looking towards the future. If something feels urgent, then where exactly is that sense of urgency coming from, and is the urgency real? If something feels important— same questions. If something feels _insert_whatever_here_— same questions. And then, what can I choose today?
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Consider this mindset:
never in a hurry
never worried
never desperate
never stopping shortAs Epictetus once summarized his entire philosophy: Persist and resist. Persist in your efforts. Resist giving in to distraction, discouragement, or disorder.
Elsewhere, this is 4a1543. — slipbox
Revert to what Epictetus described as our “chief task in life”—getting real clear about what’s up to us and what isn’t. Our actions, our thoughts, our feelings—these are up to us. Other people, the weather, external events, these are not. But here’s the thing: our responses to other people, the weather, external events are in our control. To reset your life, the best place to start is with making this distinction and then choosing to focus on the things that are in your control. If only because it concentrates your resources in the places where they matter.
~ Ryan Holiday, from You Slipped Up […]
Bryan Ward wrote a great article How The Hammer Fails You and reading his metaphor about the hammer versus the crowbar was a pivotal moment for me. Later, I realized that Epictetus’s counsel feels like the seed for Ward’s metaphor.
Am I applying my mental or physical effort in the correct place?
Until my answer was consistently coming up yes, that was the most useful question I kept asking.
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