ARRIAN'S DISCOURSES OF EPICTETUS

But I will say: young man, whom do you wish to make beautiful?
25 First, know who you are, and then adorn yourself accordingly.
You are a human being; that is, a mortal animal that makes use of impressions original: "phantasiai"—this refers to the mental images or perceptions we receive from the world; the Stoics believed our character is defined by how we choose to use and judge these impressions. rationally. And what does "rationally" mean? In accordance with nature, consistently and perfectly.
26 What, then, do you have that is exceptional? Is it being an animal? No. Being mortal? No. The use of impressions? No. You have the rational faculty as your distinction; adorn and beautify this. But leave your hair to the one who formed it as he willed.
27 Come now, what other titles do you have? Are you a man or a woman? — "A man." — Then beautify the man, not the woman. She was made smooth and delicate by nature; and if she has much hair, she is a monstrosity and is exhibited among the monsters in Rome. In the Roman era, people with unusual physical traits—such as "bearded women"—were often displayed as "prodigies" or curiosities in public spectacles or marketplaces.
28 But it is the same Wolf and Blass suggest "the same thing," but manuscript S reads "this" for a man not to have hair; if he lacks it by nature, he is a monstrosity, but if he cuts it off and plucks it out himself, what should we make of him? Where should we exhibit him and what notice should we write over him? "I will show you a man who prefers to be a woman rather than a man."
29 What a terrible sight! Everyone would be astonished by the notice. By Zeus, I think that the ones who pluck themselves do so without even realizing that this is exactly 30 what they are doing. Man, what complaint do you have against your nature? That it brought you forth as a man? What then? Should nature have brought forth everyone as a woman? And—