The Discourses of Epictetus

In the Socratic manner: Come now; are not the things concerning the eyes common to God? original: "τοῦ θεοῦ" — refers to the divine or the nature of the universe in Stoic/Socratic thought Indeed they are. But is it not also to see at the same time? This too. But is it not so that one does not see randomly? When we see, do you wish it to be that man directs them? For you are not your own private part, but you are composed to serve everyone as a foreign thing. The text suggests that our body parts are not "ours" but instruments provided by nature for a broader purpose. Rather, let the philosopher rule over me; let him then rule me as to how I should use you Addressing the self or the body, for everything will not be moved just as it happens.

From Epictetus: On Magnanimity and Carefulness

Materials are indifferent; but the use of them is not indifferent. original: "Αἱ ὗλαι ἀδιάφοροι" — a core Stoic doctrine that external things (wealth, health, objects) have no inherent moral value; only how we use them matters. How then shall one preserve at once both the good and the untroubled state, and at the same time the careful state, which is neither haphazard nor random? It is by imitating those who play at dice. The counters are indifferent Indifferent (adiaphora): things that do not contribute to a happy life or virtue on their own, such as wealth or the roll of a die.; the dice are indifferent. How do I know what is going to fall? But to use what has fallen with care and skill—this is now my task.

(ω)

So too in life: this greatest task is not my work referring to the external events or "rolls of the dice", but what follows is my concern. And indeed, in life, that which is not "up to me" is one thing, but my moral choice Moral choice (proairesis): the fundamental faculty of the human mind that allows us to choose how to respond to impressions. is mine. Among the objects of inquiry are the good and the evil. If you are anything to me, you must never name anything among external things as either good or evil, nor as benefit or harm, nor any other such thing. What then? Should we use these things carelessly? Not at all! For that, in turn, is an evil for the moral choice and is against nature. But at once, while we act with care, the action is not indifferent; yet at the same time, one remains good and untroubled because the material itself makes no difference. For where the good is, there it can neither be hindered nor can it fail. But where things are not up to us, there is neither the good nor the evil. The use, however, is either bad or good, and that is up to me. It is difficult to mix and bring these things together: the diligence of the one who is affected...