41. Epicurus says， In my sickness my conversation was not about my bodily sufferings， nor， says he， did I talk on such subjects to those who visited me； but I continued to discourse on the nature of things as before， keeping to this main point， how the mind， while participating in such movements as go on in the poor flesh， shall be free from perturbations and maintain its proper good. Nor did I， he says， give the physicians an opportunity of putting on solemn looks， as if they were doing something great， but my life went on well and happily. Do， then， the same that he did both in sickness， if thou art sick， and in any other circumstances； for never to desert philosophy in any events that may befall us， nor to hold trifling talk either with an ignorant man or with one unacquainted with nature， is a principle of all schools of philosophy； but to be intent only on that which thou art now doing and on the instrument by which thou doest it.
42. When thou art offended with any man’s shameless conduct， immediately ask thyself， Is it possible， then， that shameless men should not be in the world？ It is not possible. Do not， then， require what is impossible. For this man also is one of those shameless men who must of necessity be in the world. Let the same considerations be present to thy mind in the case of the knave， and the faithless man， and of every man who does wrong in any way. For at the same time that thou dost remind thyself that it is impossible that such kind of men should not exist， thou wilt become more kindly disposed towards every one individually. It is useful to perceive this，too， immediately when the occasion arises， what virtue nature has given to man to oppose to every wrongful act. For she has given to man， as an antidote against the stupid man， mildness， and against another kind of man some other power. And in all cases it is possible for thee to correct by teaching the man who is gone astray； for every man who errs misses his object and is gone astray. Besides wherein hast thou been injured？ For thou wilt find that no one among those against whom thou art irritated has done anything by which thy mind could be made worse； but that which is evil to thee and harmful has its foundation only in the mind. And what harm is done or what is there strange， if the man who has not been instructed does the acts of an uninstructed man？ Consider whether thou shouldst not rather blame thyself， because thou didst not expect such a man to err in such a way. For thou hadst means given thee by thy reason to suppose that it was likely that he would commit this error， and yet thou hast forgotten and art amazed that he has erred. But most of all when thou blamest a man as faithless or ungrateful， turn to thyself. For the fault is manifestly thy own， whether thou didst trust that a man who had such a disposition would keep his promise， or when conferring thy kindness thou didst not confer it absolutely， nor yet in such way as to have received from thy very act all the profit. For what more dost thou want when thou hast done a man a service？ Art thou not content that thou hast done something conformable to thy nature， and dost thou seek to be paid for it？ Just as if the eye demanded a recompense for seeing， or the feet for walking. For as these members are formed for a particular purpose， and by working according to their several constitutions obtain what is their own； so also as man is formed by nature to acts of benevolence， when he has done anything benevolent or in any other way conducive to the common interest， he has acted conformably to his constitution， and he gets what is his own.