1 - They worked towards holding office, and you towards making correct judgments; they to wealth, you to judging your impressions the right way. What you should look at is whether they have an advantage over you on things you worked towards, but they didn’t. [Epictetus D4.6]

2 - When you change your mind and follow the person who corrects your error, you are not giving up your independence. You are doing so voluntarily, based on your will, your judgment, and your thinking. [Marcus Aurelius, M8.16]

3 -  No emotion is more eager for revenge than anger, and, for that very reason, one should avoid it. [Seneca, A1.12]

4 -  Isn’t it most unreasonable to expect a person who work towards something to be less successful than the one who doesn’t? [Epictetus D4.6]

5 -  If it is your choice, why do it? If it is someone else’s, who do you blame? [Marcus Aurelius, M8.17]

6 -  Anger is unduly hasty and frantic. Like almost all desires, it blocks its own path. Therefore, it has never been useful either in peace or war. [Seneca, A1.12]

7 -  Stop taking your judgments so seriously. Pay attention to things that you care about. And then cry if you aren’t successful in getting them, because then your crying is justified. [Epictetus D4.6]

8 -  If you can, correct the person who is responsible. If you cannot, repair the damage. If you can do neither, why blame others? It is pointless. [Marcus Aurelius, M8.17]

9 - Being powerless itself, [anger] succumbs to the power of the enemy. [Seneca, A1.12]

10 -  If you are truly convinced that what you have is good while they are mistaken, you would not care at all about what they say. [Epictetus D4.6]

11 -  What dies doesn’t disappear. It continues to be in this world, changing, broken into different particles. [Marcus Aurelius, M8.18]

12 - Anger, like poison, or falling headfirst, or being shipwrecked, may have unexpectedly positive consequences. Yet it should not, for that reason, be considered healthy. After all, even some poisons are beneficial for health. [Seneca, A1.12]

13 - What is within their control and choice is free and unrestricted. What is not within their choice and control is unfree and restricted. [Epictetus D4.7]

14 - Everything – from horses to vines – is here for a purpose. Why are you surprised by it? [Marcus Aurelius, M8.19]

15 - Desirable qualities become more desirable when we have more of them. [Seneca, A1.13]

16 - If you decide that your good and advantage lies only in things that are free and unrestricted and completely under your control, you will be free, peaceful, unharmed, high-minded, reverent, thankful to God for all things, never finding fault with anything or blaming anything. [Epictetus D4.7]

17 - Why were you created? For pleasure? Does it stand up to common sense? [Marcus Aurelius, M8.19]

18 - Because it is not advisable to increase anger, it shouldn’t exist at all. If it grows worse when increased, it cannot be a good thing [Seneca, A1.13]

19 - If you decide that your good and advantage lie in external things that are outside your control, inevitably you will be hindered and restrained. [Epictetus D4.7]

20 - Nature has a purpose for everything – beginning, continuing, and ending. [Marcus Aurelius, M8.20]

21 - Anger, drunkenness, fear, and the like are despicable and temporary provocations to action. They cannot arm virtue, which does not need vices. [Seneca, A1.13]

22 - Would you like to banish me? Wherever you ask me to go, I am well with it. Here, where I am now, is well with me, not because of location, but because of my judgments. [Epictetus D4.7]

23 - Those who praise and those who are praised. Those who remember and those who are remembered. All are short-lived. How small is their place in this part of the world! Yet, even here, they are not at peace with one another. [Marcus Aurelius, M8.21]

24 - No one becomes braver through anger, except one who, without anger, would not have been brave at all. Anger does not, therefore, come to assist courage but to take its place. [Seneca, A1.13]

25 - Don’t talk about [death] as though it is a tragic thing, but the way it actually is: “It’s time for the materials that you are made of to go back to where they came from.” What is so terrible about that? [Epictetus D4.7]

26 - Give your full attention to what is in front of you – an object, an action, a principle, or the meaning of what someone says. [Marcus Aurelius, M8.22]

27 - Every weak person is naturally prone to complaining. [Seneca, A1.13]

28 - If I am shut out, I have desire to go in. I always want what actually happens. [Epictetus D4.7]

29 - If you choose to become good tomorrow, then be good today. [Marcus Aurelius, M8.22]

30 - It is not proper for a sensible person to hate those who err because it is like hating oneself. [Seneca, A1.13]

31 - Everything that’s born must die, so the world may not stand still or may be blocked. Once I understood this, it made no difference to me whether I die by a fever, a tile, or a soldier. [Epictetus D4.7]

D: Discourses. M: Meditations. A: On Anger

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