Stoic Sage

Of all men they alone are at leisure who take time for philosophy, they alone really live; for they are not content to be good guardians of their own lifetime only. They annex every age to their own; all the years that have gone before them are an addition to their store. Unless we are most ungrateful, all those men, glorious fashioners of holy thoughts, were born for us; for us they have prepared a way of life. By other men's labours we are led to the sight of things most beautiful that have been wrested from darkness and brought into light; from no age are we shut out, we have access to all ages, and if it is our wish, by greatness of mind, to pass beyond the narrow limits of human weakness, there is a great stretch of time through which we may roam. We may argue with Socrates, we may doubt with Carneades, find peace with Epicurus, overcome human nature with the Stoics, exceed it with the Cynics. Since Nature allows us to enter into fellowship with every age, why should we not turn from this paltry and fleeting span of time and surrender ourselves with all our soul to the past, which is boundless, which is eternal, which we share with our betters?

On the Shortness of Life 14.1

The age of Vespasian, for example. People doing the exact same things: marrying, raising children, getting sick, dying, waging war, throwing parties, doing business, farming, flattering, boasting, distrusting, plotting, hoping others will die, complaining about their own lives, falling in love, putting away money, seeking high office and power. And that life they led is nowhere to be found. Or the age of Trajan. The exact same things. And that life too—gone. Survey the records of other eras. And see how many others gave their all and soon died and decomposed into the elements that formed them. But most of all, run through the list of those you knew yourself. Those who worked in vain, who failed to do what they should have—what they should have remained fixed on and found satisfaction in. A key point to bear in mind: The value of attentiveness varies in proportion to its object. You’re better off not giving the small things more time than they deserve.

Meditations 4.32

I fear we don’t appreciate its grandeur, nor do we have a fair idea of Diogenes’ character. We are influenced by the sad spectacle of today’s Cynics, these dogs who beg at table and hang about the gate who have nothing in common with the Cynics of old except maybe for farting in public, not much else. [81] Because, if we did, we would not be surprised or disappointed if a Cynic does not marry or procreate. My friend, he fathers everyone: every man is his son, every woman his daughter. That is how he regards everyone, and how much he cares for them. [82] Don’t think he hectors strangers in a spirit of impudence; he is acting like a father, or a brother – like the vicar of God, the father of everyone.

Discourses 3.22.80

Wouldn’t you rather leave petty arguments about these subjects to do-nothings who sit in a corner and receive their little stipend, or get nothing and whine about it? Step forward and make use of what you’ve learned. [56] It isn’t more logic chopping that is needed – our Stoic texts are full of that. What we need now are people to apply their learning and bear witness to their learning in their actions. [57] Please, be the one to take on this character, I am tired in my teaching of invoking examples from the past, I want to be able to hold up an example from my own time.

Discourses 1.29.55

Things are wrapped in such a veil of mystery that many good philosophers have found it impossible to make sense of them. Even the Stoics have trouble. Any assessment we make is subject to alteration—just as we are ourselves. Look closely at them—how impermanent they are, how meaningless. Things that a pervert can own, a whore, a thief. Then look at the way the people around you behave. Even the best of them are hard to put up with—not to mention putting up with yourself. In such deep darkness, such a sewer—in the flux of material, of time, of motion and things moved—I don’t know what there is to value or to work for. Quite the contrary. We need to comfort ourselves and wait for dissolution. And not get impatient in the meantime, but take refuge in these two things: - Nothing can happen to me that isn’t natural. - I can keep from doing anything that God and my own spirit don’t approve. No one can force me to.

Meditations 5.10