We seem to be awfully bothered by the fact that we will one day no longer exist. And yet, we didn't suffer from the equally true fact that for a long time we didn't exist.

Cicero disputes with his friend about whether we should be afraid of the afterlife, and concludes that we will not exist, and therefore we will not be feeling anything. It is superstition that generates fears of death.

Just prove to me that you are trustworthy, high-minded and reliable, and that your intentions are benign, and you’ll find that I won’t even wait for you to open your heart to me, I’ll be the first to implore you to lend an ear to my own affairs.

As it is, you say, 'I will fix my attention tomorrow': which means, let me tell you, 'Today I will be shameless, inopportune, abject: others shall have power to vex me: today I will harbor anger and envy.'

Is it possible to escape error altogether? No, it is impossible: but it is possible to set one's mind continuously on avoiding error.

Now if such postponement of attention is profitable, it would be still more profitable to abandon it altogether: but if it is not profitable, why do you not keep up your attention continuously?

For my part I would be found by death busy with some humane task, whatever it be—something noble, beneficent, advancing the common weal.

You were shameless and shall be self-respecting, you were untrustworthy and you shall be trusted. If you look for greater things than these, go on doing as you do now: not even a god can save you.

'Get up', says the trainer, 'and wrestle again, until you are made strong.' Let this be your attitude; for know that nothing is more amenable than the mind of a human being.

Epictetus draws a distinction between natural and greedy desires, reminding us that the first ones are part of a virtuous life, while the second ones are characteristic of a sick soul.