Monday

July 24

“EITHER teach them, or bear with them."
MARCUS. AURELIUS.

“AM I to blame, then, sir, and ignorant of my duty and of what is incumbent on me? If this is neither to be learnt nor taught, why do you find fault with me? If it is to be taught, pray teach me yourself; or, if you cannot, give me leave to learn it from those who profess to understand it. Besides: do you think that I voluntarily fall into evil, and miss of good? Heaven forbid! What, then, is the cause of my faults?" — Ignorance. "Are you not willing, then, that I should get rid of my ignorance? Who was ever taught the art of music or navigation by anger? Do you expect, then, that your anger should teach me the art of living?"

EPICTETUS. DISCOURSES. Book ii. §26. ¶1

Sunday

July 23

HE, then, is an able speaker, and excels at once in exhortation and conviction, who can discover to each man the contradiction by which he errs, and prove clearly to him, that what he would, he doth not ; and what he would not do, that he doth. For if that be shown, he will depart from it of his own accord: but till you have shown it, be not surprised that he remains where he is: for he doth it on the appearance that he acts rightly. Hence Socrates, relying on this faculty, used to say, “It is not my custom to cite any other witness of my assertions; but I am always contented with my opponent. I call and summon him for my witness; and his single evidence is instead of all others." For he knew that if a rational soul be moved by anything, the scale must turn whether it will or no. Show the governing faculty of reason a contradiction, and it will renounce it: but, till you have shown it, rather blame yourself than him who is unconvinced.
EPICTETUS. DISCOURSES. Book ii. §26. ¶2

Saturday

July 22

”NO; but talk to me about other things; for upon this I am determined." What other things? What is of greater consequence than to convince you that it is not sufficient to be determined, and to persist? This is the tension of a madman, not of one in health. “I will die if you compel me to this." Why so, man: what is the matter?—"I am determined." I have a lucky escape that you are not determined to kill me. "I take no money." Why so? "I am determined." Be assured that with that very tension which you now make use of to refuse it, you may very possibly, hereafter, have as unreasonable a propensity to take it; and again to say, "I am determined." As in a distempered and rheumatic body the humour tends sometimes to one part, sometimes to another; thus it is uncertain which way a sickly mind will incline. But if to its inclination and bent an obstinate tension be likewise added, the evil then becomes desperate and incurable.

EPICTETUS. DISCOURSES. Book ii. §15. ¶2

Friday

July 21

THERE are some whom there is no convincing. So that now I think I understand what before I did not, the meaning of that common saying, that a fool will neither bend nor break. May it never fall to my lot to have a wise, that is an intractable, fool for my friend. "It is all to no purpose: I am determined." So are madmen too; but the more strongly they are determined upon absurdities, the more need have they of hellebore. Why will you not act like a sick person, and apply yourself to a physician? “Sir, I am sick. Give me your assistance: consider what I am to do. It is my part to follow your directions." So, in the present case, I know not what I ought to do; and I am come to learn.

EPICTETUS. DISCOURSES. Book ii. §15. ¶2

Thursday

July 20

WHAT is the reason of all this? The principal is an inconsistency and confusion in what relates to good and evil. But different people have different inducements. In general, whatever they imagine to be base they do not absolutely confess. Fear and compassion they imagine to belong to a well-meaning disposition; but stupidity to a slave. Offences against society they do not own; but, in most faults, they are brought to a confession chiefly from imagining that there is something involuntary in them, as in fear and compassion. And, though a person should in some measure confess himself intemperate in his desires, he accuses his passion, and expects forgiveness as for an involuntary fault. But dishonesty is not imagined to be, by any means, involuntary. In jealousy, too, there is something, they suppose, of involuntary; and this likewise, in some degree, they confess.

EPICTETUS. DISCOURSES. Book ii. §21. ¶1

Wednesday

July 19

THERE are some things which men confess with ease ; others, with difficulty. No one, for instance, will confess himself a fool, or a blockhead; but, on the contrary, you will hear everyone say, "I wish my fortune was equal to my mind." But they easily confess themselves fearful, and say, “I am somewhat timorous, I confess; but in other respects you will not find me a fool." No one will easily confess himself intemperate in his desires; upon no account dishonest, nor absolutely very envious, or meddling; but many confess themselves to have the weakness of being compassionate.

EPICTETUS. DISCOURSES. Book ii. §21. ¶1

Tuesday

July 18

IT is better to offend seldom (owning it when we do), and act often wisely, than to say we seldom err, and offend frequently.
EPICTETUS. FRAGMENTS. 3.
BUT if it be somewhat that is amiss in thine own disposition, that doth grieve thee, mayest thou not rectify thy moral tenets and opinions. But if it grieve thee, that thou dost not perform that which seemeth unto thee right and just, why dost not thou choose rather to perform it than to grieve? But somewhat that is stronger than thyself doth hinder thee. Let it not grieve thee then, if it be not thy fault that the thing is not performed. Yea but it is a thing of that nature, as that thy life is not worth the while, except it may be performed. If it be so, upon condition that thou be kindly and lovingly disposed towards all men, thou mayest be gone. For even then, as much as at any time, art thou in a very good estate of performance, when thou dost die in charity with those, that are an obstacle unto thy performance.
MARCUS AURELIUS. MEDITATIONS. Book viii. 47.