accusation

anger

aprohairetic

attitude

binary opposition

city

contentment

cowardice

difficulty

education

enough

envy

forgiveness

freedom

gratitude

happiness

insult

laughter

liar

listener

listening

love

man (human)

modesty

neighbor

opposite

perception

philosopher

philosophy

pleasure

prohairesis

rarity

silence

Socrates

spectator

stoicism

trace

truth

universe

wealth

wisdom

nationality

Greek

stoic

occupation / innovator as

Stoic philosopher

odds and ends

slave

innovator in the field of

intellectual movement

is an emotion that makes a master of anyone who is able to bring it out in one.

Any person capable of angering you becomes your master... he can anger you only when you permit yourself to be disturbed by him. Epictetus

is a term referring to things subject to our exclusive power (judgment, impulse, desire, aversion). Prohairetic things are those things not subject to our exclusive power (health, material wealth, fame).

The nature of things is further partitioned into two categories: those things that are subject to our exclusive power (prohairetic things) and those things that are not subject to our exclusive power (aprohairetic things). The first category of things includes judgment, impulse, desire, aversion, etc. The second category of things, which can also be called adiaphora, includes health, material wealth, fame, etc. (wikipedia epictetus)

is a mistaken notion that does not exist. In fact the connection between the two terms in an opposition is an utter fabrication. Vice has nothing in common with virtue, or freedom with slavery.

What you shun enduring yourself, attempt not to impose on others. You shun slavery beware of enslaving others! If you can endure to do that, one would thing you had been once upon a time a slave yourself. For Vice has nothing in common with virtue, nor Freedom with slavery. (epictetus 'sayings' 22)

 benefits not by raising its roofs, but by exalting its souls. For it is better that great souls should live in small habitations than that abject slaves should burrow in great houses.

You will confer the greatest benefits on your city, not by raising its roofs, but by exalting its souls. For it is better that great souls should live in small habitations than that abject slaves should burrow in great houses. Encheiridion EPICTETUS (50'-135')

is shown poorly to the gods. When we are invited to a banquet, we readily take what is set before us. It would be absurd to ask for something not on the table. And yet with the Gods, though they have given much, we ask for what they do not give.

When we are invited to a banquet, we take what is set before us... and were one to call upon his host to set fish upon the table or sweet things, he would be deemed absurd. Yet in a word, we ask the Gods for what they do not give... and that, although they have given us so many things! (epictetus 'sayings' 19)

is closest to a philosophical life when it depends as little as possible on external things.

The essence of philosophy is that a man should so live that his happiness shall depend as little as possible on external things. (Epictetus)

is that for which virtue is sufficient. The virtuous would be sick and yet happy, in peril and yet happy, dying and yet happy, in exile and yet happy, in disgrace and yet happy.

virtue is sufficient for happiness'.[13] One who has attained this sense of virtue would become a sage. In the words of Epictetus, this sage would be 'sick and yet happy, in peril and yet happy, dying and yet happy, in exile and happy, in disgrace and happy,'[14] (wiki)

is achieved when one ceases to worry about the things which are beyond the power of one's will.

There is only one way to happiness, and that is cease worrying about the things which are beyond the power of our will. (Epictetus)

Epictetus's Enchiridion (33) advises 'Let not your laughter be loud, frequent, or unrestrained.' His followers said that he never laughed at all.

is one who carries the responsibility to stir the spirit of the speaker. When you want to hear a philosopher, show yourself worthy or fit to hear and you will move the speaker.

This is all I have to say to you, and even this against the grain. Why' Because you have not stirred my spirit. For what can I see in you to stir me, as a spirited horse will stir a judge of horses' Your body' That you maltreat. Your dress' That is luxurious. You behavior, your look' Nothing whatever. When you want to hear a philosopher, do not say, You say nothing to me'... only show yourself worthy or fit to hear, and then you will see how you will move the speaker.' (epictetus 'sayings' : 47)

is more important than talking. Nature has given to men one tongue, but two ears, that we may hear from others twice as much as we speak.

Nature has given to men one tongue, but two ears, that we may hear from others twice as much as we speak.

is one through which one define's oneself. If my neighbor is bad, then he is bad to himself, but good to me, for he brings my good temper 'into play'.

Is my neighbour bad' Bad to himself, but good to me: he brings my good temper, my gentleness into play. Is my father bad' Bad to himself, but good to me. This is the rod of Hermes... touch what you will with it, they say, and it becomes gold. Nay, but bring what you will and I will transmute it into Good. Bring sickness, bring death, bring poverty and reproach, bring trial for life all these things through the rod of Hermes shall be turned to profit. (epictetus 'sayings' : 60)

is illusory. Vice has nothing in common with virtue. Freedom has nothing to do with slavery.

What you shun enduring yourself, attempt not to impose on others. You shun slavery beware of enslaving others! If you can endure to do that, one would think you had been once upon a time a slave yourself. For Vice has nothing in common with virtue, nor Freedom with slavery. (epictetus 'sayings' 22)

1s 2ssence is that a man should so live that his happiness shall depend as little as possible on external things.

the essence of philosophy is that a man should so live that his happiness shall depend as little as possible on external things.

is the faculty in human judgments that makes us desire or avert. 'We are prohairesis'. Dihairesis is the judgment performed by our prohairesis, that enables us to distinguish what is subject to our exclusive power from what is not subject to our exclusive power.

Epictetus then introduced his students to two cardinal concepts: the concept of Prohairesis and the concept of Dihairesis. Prohairesis is what distinguishes humans from all other creatures. It is the faculty that, according to our own judgments, makes us desire or avert, feel impelled or repel, assent to or dissent about something. Epictetus repeatedly says that 'we are our prohairesis.' Dihairesis is the judgement that is performed by our Prohairesis, and that enables us to distinguish what is subject to our exclusive power from what is not subject to our exclusive power. Finally, Epictetus taught his students that good and evil exist only in our Prohairesis and never in external or aprohairetic things. (wikipedia epictetus)

is not a mere audience waiting to be moved, but rather is tasked with the duty to move the speaker and to stir their spirit. When you want to hear a philosopher, do not say, you say nothing to me, only show yourself worthy or fit to hear and you will.

is that which remains behind, and unless erased, subsequent blows will produce not more blisters, but sores.

One who has had fever, even when it has left him, is not in the same condition of health as before, unless indeed his cure is complete. Something of the same sort is true also of diseases of the mind. Behind, there remains a legacy of traces and blisters: and unless these are effectually erased, subsequent blows on the same spot will produce no longer mere blisters, but sores. If you do not wish to be prone to anger, do not feed the habit... give it nothing which may tend its increase. At first, keep quiet and count the days when you were not angry: 'I used to be angry every day, then every other day: next every two, next every three days!' and if you succeed in passing thirty days, sacrifice to the Gods in thanksgiving. (epictetus 'sayings' 43)

is a process which, just as for a carpenter who does not become one by desiring so, one who desires wisdom has 'to learn certain things'.

We see that a carpenter becomes a carpenter by learning certain things: that a pilot, by learning certain things, becomes a pilot. Possibly also in the present case the mere desire to be wise and good is not enough. It is necessary to learn certain things. This is then the object of our search. (epectitus 'sayings' : 37)

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