BOOK VII
75. The Universal Nature felt an impulse to create a world; and now either everything that comes into being arises by way of necessary consequence, or even the sovereign ends to which the ruling principle of the world directs its own impulse are devoid of reason. To remind yourself of this will make you calmer in the face of many accidents.
BOOK VIII
1. This also conduces to contempt of vain-glory, that it is no longer in your power to have lived your whole life, or at any rate your life from manhood, in the pursuit of philosophy. To yourself as well as to many others it is plain that you fall far short of philosophy. And so you are tainted, and it is no longer easy for you to acquire the reputation of a philosopher. Your calling, too, in life has a rival claim. Therefore, if you have truly seen where the matter at issue lies, put away the question of what men will think of you and be satisfied if you live the rest of your life, be it more or less, as your nature wills. Consider accordingly what it does will, and let nothing besides distract you; for experience has taught you in how many paths you have strayed and nowhere found the good life: not in logical arguments, not in riches, not in glory, not in self-indulgence, nowhere. Where then is it to be found? In doing what man's nature requires. How then will he do this? If he hold fast doctrines upon which impulses and actions depend. What doctrines are these? They concern good and evil, how nothing is good for man which does not make him just, sober, brave and free; nothing evil which does not produce effects the opposite of these.
2. On the occasion of each act, ask yourself: 'How is this related to me? Shall I repent of it? But a little while and I am dead and all things are taken away. What more do I require, if my present work is the work of an intelligent and social creature, subject to the same law as God?'
3. Alexander, Julius Caesar, and Pompeius, what are they by comparison with Diogenes, Heraclitus, and
