DO not you know that freedom is a very beautiful and valuable thing? But for me to choose at random, and for things to happen agreeably to such a choice, may be so far from a beautiful thing as to be, of all others, the most shocking. For how do we proceed in writing? Do I choose to write the name of Dion (for instance) as I will? No; but I am taught to be willing to write it as it ought to be writ. And what is the case in music? The same. And what in every other art or science? Otherwise, it would be to no purpose to learn anything, if it was to be adapted to each one's particular humour. Is it, then, only in the greatest and principal point, that of freedom, permitted me to will at random? By no means, but true instruction is this: learning to will that things should happen as they do. And how do they happen? As the appointer of them hath appointed. He hath appointed that there should be summer and winter, plenty and dearth, virtue and vice, and all such contrarieties, for the harmony of the whole. To each of us he hath given a body and its parts, and our several properties and companions. Mindful of this appointment, we should enter upon a course of education and instruction not to change the constitutions of things, which is neither put within our reach nor for our good ; but that, being as they are, and as their nature is with regard to us, we may have our mind accommodated to what exists.
EPICTETUS. DISCOURSES. Book i. §12. ¶2
What may or may not exist should be an indifferent at best. What does not exist should be of no concern. What does exist should be our upmost concern and study through universal nature.
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