Socrates was the first who brought down philosophy from the heavens, placed it in cities, introduced it into families, and obliged it to examine into life and morals, and good and evil.

Cicero tells us that Pythagoras was the first to use the word philosopher and to explain what philosophy consists of. The Stoics will partially agree with Pythagoras' definition, but the disagreement is crucial.

We, who increase every approaching evil by our fear, and every present one by our grief, choose rather to condemn the nature of things than our own errors.

If virtue were but the slave of fortune, I am afraid that it would seem desirable rather to offer up prayers, than to rely on our own confidence in virtue as the foundation for our hope of a happy life.

Where, then, are they who say that anger has its use? Can madness be of any use? But still it is natural. Can anything be natural that is against reason?

Whenever we catch ourselves being too focused on trivial or unimportant things, we can willfully redirect our attention on the sort of activities that are truly good for us and for other people.

The Stoics, in truth, say, not only that their wise person may be a lover, but they even define love itself as an endeavor to originate friendship out of the appearance of beauty.

One thing alone seems to embrace the question of all that relates to the perturbations of the mind—the fact, namely, that all perturbations are in our own power; that they are taken up upon opinion, and are voluntary.

Cicero advocates a standard Stoic technique: when facing adversity, remind yourself that many others have experienced something similar and have endured it. So can you.

Certainly the most effectual cure is to be achieved by showing that all perturbations are of themselves vicious, and have nothing natural or necessary in them.