The hypothetical proposition is indifferent: the judgment about it is not indifferent, but it is either knowledge or opinion or error. Thus life is indifferent: the use is not indifferent. When any man then tells you that these things also are indifferent, do not become negligent; and when a man invites you to be careful, do not become abject and struck with admiration of material things. And it is good for you to know your own preparation and power, that in those matters where you have not been prepared, you may keep quiet, and not be vexed, if others have the advantage over you. For you, too, in syllogisms will claim to have the advantage over them; and if others should be vexed at this, you will console them by saying, “I have learned them, and you have not.” Thus also where there is need of any practice, seek not that which is required from the need, but yield in that matter to those who have had practice, and be yourself content with firmness of mind.

Go and salute a certain person. “How?” Not meanly. “But I have been shut out, for I have not learned to make my way through the window; and when I have found the door shut, I must either come back or enter through the window.” But still speak to him. “In what way?” Not meanly. But suppose that you have not got what you wanted. Was this your business, and not his? Why then do you claim that which belongs to another? Always remember what is your own, and what belongs to another; and you will not be disturbed. Chrysippus therefore said well, “So long as future things are uncertain, I always cling to those which are more adapted to the conservation of that which is according to nature; for God himself has given me the faculty of such choice.” But if I knew that it was fated for me to be sick, I would even move toward it; for the foot also, if it had intelligence, would move to go into the mud. For why are ears of corn produced? Is it not that they may become dry? And do they not become dry that they may be reaped? for they are not separated from communion with other things. If then they had perception, ought they to wish never to be reaped? But this is a curse upon ears of corn, never to be reaped. So we must know that in the case of men too it is a curse not to die, just the same as not to be ripened and not to be reaped. But since we must be reaped, and we also know that we are reaped, we are vexed at it; for we neither know what we are nor have we studied what belongs to man, as those who have studied horses know what belongs to horses. But Chrysantas, when he was going to strike the enemy, checked himself when he heard the trumpet sounding a retreat: so it seemed better to him to obey t............