Top 120 William B. Irvine Quotes (2024 Update)
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101. “And although wealth can procure for us physical luxuries and various pleasures of the senses, it can never bring us contentment or banish our grief.”

— William B. Irvine

102. “Thoreau went to Walden Pond to conduct his famous two-year experiment in simple living in large part so that he could refine his philosophy of life and thereby avoid misliving: A primary motive in going to Walden, he tells us, was his fear that he would, “when I came to die, discover that I had not lived.”

— William B. Irvine

103. “Seneca points out that by causing our bodies to deteriorate, old age causes our vices and their accessories to decay. The same aging process, though, needn’t cause our mind to decay; indeed, Seneca remarks that despite his age, his mind “is strong and rejoices that it has but slight connexion with the body.” He is also thankful that his mind has thereby “laid aside the greater part of its load.”3.”

— William B. Irvine

104. “Thus, Epictetus advises us to form “a certain character and pattern” for ourselves when we are alone. Then, when we associate with other people, we should remain true to who we are.”

— William B. Irvine

105. “This might sound a bit silly, but to someone who has not lost his capacity for joy, the world is a wonderful place. To such a person, glasses are amazing; to everyone else, a glass is just a glass, and it is half empty to boot.”

— William B. Irvine

106. “Epictetus therefore advises us not to seek social status, since if we make it our goal to please others, we will no longer be free to please ourselves. We will, he says, have enslaved ourselves.”

— William B. Irvine

107. “Epictetus would reject this manner of dealing with insults as being woefully counterproductive. He would point out, to begin with, that the political correctness movement has some untoward side effects. One is that the process of protecting disadvantaged individuals from insults will tend to make them hypersensitive to insults: They will, as a result, feel the sting not only of direct insults but of implied insults as well.”

— William B. Irvine

108. “According to Seneca, “A man is as wretched as he has convinced himself that he is.” He therefore recommends that we “do away with complaint about past sufferings and with all language like this: ‘None has ever been worse off than I. What sufferings, what evils have I endured!’” After all, what point is there in “being unhappy, just because once you were unhappy?”21.”

— William B. Irvine

109. “Although it might not be possible to eliminate grief from our life, it is possible, Seneca thinks, to take steps to minimize the amount of grief we experience over the course of a lifetime.”

— William B. Irvine

110. “What ailment of yours have you cured today? What failing have you resisted? Where can you show improvement?”1.”

— William B. Irvine

111. “When, as the result of being exposed to luxurious living, people become hard to please, a curious thing happens. Rather than mourning the loss of their ability to enjoy simple things, they take pride in their newly gained inability to enjoy anything but “the best.”

— William B. Irvine

112. “He adds that if we detect anger and hatred within us and wish to seek revenge, one of the best forms of revenge on another person is to refuse to be like him.12 S.”

— William B. Irvine

113. “Many, on hearing Ebert’s story, would use the word unlucky to describe him, but a much more fitting word would be unvanquished. During the last decade of his life, he experienced enough setbacks for several lifetimes and yet was not embittered by his fate. It was a triumph of the human spirit.”

— William B. Irvine

114. “It is indeed curious: Although they would have been satisfied with next to nothing, they nevertheless strove for something. Here is how Stoics would explain this seeming paradox. Stoic philosophy, while teaching us to be satisfied with whatever we’ve got, also counsels us to seek certain things in life. We should, for example, strive to become better people – to become virtuous in the ancient sense of the word.”

— William B. Irvine

115. “The Stoics, for example, did not sit around apathetically, resigned to whatever the future held in store; to the contrary, they spent their days working to affect the outcome of future events.”

— William B. Irvine

116. “A growing number of people have realized that they lack what the ancient philosophers would have called a philosophy of life. Such a philosophy tells you what in life is worth having and provides you with a strategy for obtaining it. If you try to live without a philosophy of life, you will find yourself extemporizing your way through your days. As a result, your daily efforts are likely to be haphazard, and your life is likely to be misspent. What a waste!”

— William B. Irvine

117. “Marcus advises us to perform with resoluteness the duties we humans were created to perform. Nothing else, he says, should distract us. Indeed, when we awaken in the morning, rather than lazily lying in bed, we should tell ourselves that we must get up to do the proper work of man, the work we were created to perform.”

— William B. Irvine

118. “Thus, tell someone that you possess and are willing to share with him an ancient strategy for attaining virtue, and you will likely be met with a yawn. Tell him that you possess and are willing to share an ancient strategy for attaining tranquility, though, and his ears are likely to perk up; in most cases, people don’t need to be convinced of the value of tranquility.”

— William B. Irvine

119. “Epictetus tells us that “it is difficulties that reveal what men amount to; and so, whenever you’re struck by a difficulty, remember that God, like a trainer in the gymnasium, has matched you against a tough young opponent.” And why would God do such a thing?”

— William B. Irvine

120. “They warn us to be careful in choosing our associates; other people, after all, have the power to shatter our tranquility – if we let them.”

— William B. Irvine

121. “Vain is the word of a philosopher which does not heal any suffering of man. For just as there is no profit in medicine if it does not expel the diseases of the body, so there is no profit in philosophy either, if it does not expel the suffering of the mind.”

— William B. Irvine

122. “Marcus Aurelius approvingly quotes this advice.”

— William B. Irvine

123. “Some people, I realize, will find it depressing or even morbid to contemplate impermanence. I am nevertheless convinced that the only way we can be truly alive is if we make it our business periodically to entertain such thoughts.”

— William B. Irvine

124. “It was partly for this reason that Musonius advocated a simple diet. More precisely, he thought it best to eat foods that needed little preparation, including fruits, green vegetables, milk, and cheese. He tried to avoid meat since it was, he thought, a food more appropriate for wild animals.”

— William B. Irvine

125. “Musonius Rufus tells us that if we live in accordance with Stoic principles, “a cheerful disposition and secure joy” will automatically follow.”

— William B. Irvine

126. “They tell us to live each day as if it were our last. They tell us to practice Stoicism in part so we will not fear death.”

— William B. Irvine

127. “Whereas the ordinary person embraces pleasure, the sage enchains it; whereas the ordinary person thinks pleasure is the highest good, the sage doesn’t think it is even a good; and whereas the ordinary person does everything for the sake of pleasure, the sage does nothing.”

— William B. Irvine

128. “A practicing Stoic will keep the trichotomy of control firmly in mind as he goes about his daily affairs. He will perform a kind of triage in which he sorts the elements of his life into three categories: those over which he has complete control, those over which he has no control at all, and those over which he has some but not complete control.”

— William B. Irvine

129. “In particular, were I to acquire a new car, a fine wardrobe, a Rolex watch, and a bigger house, I am convinced that I would experience no more joy than I presently do – and might even experience less.”

— William B. Irvine

130. “The Stoics became experts on argument forms, such as “If A, then B; but A, therefore B” or “Either A or B; but not A, therefore B.” These argument forms, which are called modus ponens and modus tollendo ponens, respectively, are still used by logicians.”

— William B. Irvine