And say while you are training yourself day after day, as you do here, not that you are pursuing philosophy (to claim that title would surely be pretentious), but that you are providing for your emancipation. For this is true freedom.
~ Epictetus
slip:4a210.
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?
~ Epictetus
slip:4a215.
Further, then, answer me this: Do you think freedom to be something great and noble and valuable? — “How should I not?” Is it possible, then, that he who acquires anything so great and valuable and noble should be mean-spirited?
~ Epictetus
slip:4a220.
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.
~ Epictetus
slip:4a230.
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.
~ Epictetus
slip:4a235.
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.
~ Epictetus
slip:4a240.
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.
~ Epictetus
slip:4a245.
Furthermore, when your imagination gnaws at you (for that is something outside your control), strive against it with your reason, subjugate it, do not allow it to gain strength, nor to advance to the next stage of picturing what it wants as it wants.
~ Epictetus
slip:4a250.
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.
~ Epictetus
slip:4a255.
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?
~ Epictetus
slip:4a260.